https://en.orthodoxwiki.org/api.php?action=feedcontributions&user=Vasstar&feedformat=atomOrthodoxWiki - User contributions [en]2024-03-28T09:53:47ZUser contributionsMediaWiki 1.30.0https://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=80099Old Believers2009-01-17T13:52:28Z<p>Vasstar: /* Stoglavy Sobor of 1551 */</p>
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<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''[http://en.wikipedia.org/wiki/Boyarynya_Morozova Boyarynya Morozova]'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The [[Baptism of Rus'|Baptism of Russia]] during holy equal-to-the-apostles great prince [[Vladimir of Kiev|Vladimir]]'s lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. The first Russian metropolitans were Greeks. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed from the Orthodox Church of the East.<br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical [[typikon]]. This statute received wide acceptance because of the high importance of the [[Studion Monastery]] founded in the year 463 in Constantinople at the Church of [[John the Forerunner]]. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the [[Iconoclasm]], when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations prepared by Constantinople Patriarch Alexius were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. <br />
<br />
In the 14th century during the service of the metropolitans of Fotiya and [[Cyprian of Moscow]], the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint [[Sergius of Radonezh]] - Saint Afanasy Vysotsky, the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. <br />
<br />
The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by the time and manner of their accomplishments”.<br />
<br />
== Church Singing ==<br />
<br />
Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek Osmoglasie style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone Osmoglasie is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century in Russia appear raspevy songs dedicated to the native saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular trends.<br />
<br />
== The Publishing Business ==<br />
<br />
In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar [[Ivan IV of Russia|Ivan IV]] (the Terrible). Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the 18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scholars”. A small quantity of semi-literate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
<br />
Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of [http://en.wikipedia.org/wiki/Russian_Academy_of_Sciences RAN] (Russian Academy of Sciences), V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
<br />
Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Philaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
<br />
A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the [[Ostrog Bible]] used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
<br />
== Sobornost ==<br />
<br />
The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
<br />
Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
<br />
The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
<br />
===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
<ul><br />
<li>Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood.</li> <br />
<li>The diaconate should be aged 25 years, and priests - 30 years.</li> <br />
<li>Baptism to be performed only with three dunkings. Pouring is not allowed.</li><br />
</ul><br />
<br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety.<br />
<br />
===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of the great prince [http://en.wikipedia.org/wiki/Vasili_II_of_Russia Vasiliy Vasilyevich]. Pious princes, boyars and Russian bishops were outraged by the behavior of the first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Greco-Latin [[Council of Florence]] of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that Metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
<br />
Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman [http://en.wikipedia.org/wiki/Pope_Eugene_IV Pope Eugene]. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers.<br />
<br />
===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, the bishop of Ryazan, later known as St. [[Jonah of Moscow]], was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
<br />
===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
<br />
===The Sobor of 1503===<br />
This Sobor took place in Moscow under [http://en.wikipedia.org/wiki/Simon,_Metropolitan_of_Moscow Metropolitan Simon]'s chairmanship. It was attended by the father of St. [http://en.wikipedia.org/wiki/Nil_Sorsky Nil Sorsky], Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of debauchery in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the [http://en.wikipedia.org/wiki/Sect_of_Skhariya_the_Jew sect of Skhariya the Jew].<br />
<br />
===The Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?].<br />
<br />
===The Stoglavy Sobor of 1551===<br />
The Stoglavy sobor (also known as the Council of the Hundred Chapters) became perhaps the brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present Macarius, Metropolitan of Moscow, Philip, the future prelate of Moscow, Maxim the Greek, Gury and Barsonofius of Kazan, Akaki the bishop of Tver and others. Many of these persons have been proclaimed saints lateron. Tsar Ivan IV actively contributed to the convocation of the sobor. More than 70 questions regarding all aspects of church life were examined by the sobor: divine service, piety, spiritual instruction, church control and law court, the rules of Christian behavior and the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the sign of the cross with two fingers and especially the haleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavy” or “Stoglav”. <br />
Issues developed at this sobor became a set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers.<br />
<br />
===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
<br />
===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
<br />
===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
<br />
===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
<br />
===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences have been mentioned above. Some modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''Russian Review'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=80098Old Believers2009-01-17T13:52:07Z<p>Vasstar: /* Sobor of 1547 */</p>
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<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''[http://en.wikipedia.org/wiki/Boyarynya_Morozova Boyarynya Morozova]'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The [[Baptism of Rus'|Baptism of Russia]] during holy equal-to-the-apostles great prince [[Vladimir of Kiev|Vladimir]]'s lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. The first Russian metropolitans were Greeks. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed from the Orthodox Church of the East.<br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical [[typikon]]. This statute received wide acceptance because of the high importance of the [[Studion Monastery]] founded in the year 463 in Constantinople at the Church of [[John the Forerunner]]. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the [[Iconoclasm]], when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations prepared by Constantinople Patriarch Alexius were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. <br />
<br />
In the 14th century during the service of the metropolitans of Fotiya and [[Cyprian of Moscow]], the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint [[Sergius of Radonezh]] - Saint Afanasy Vysotsky, the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. <br />
<br />
The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by the time and manner of their accomplishments”.<br />
<br />
== Church Singing ==<br />
<br />
Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek Osmoglasie style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone Osmoglasie is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century in Russia appear raspevy songs dedicated to the native saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular trends.<br />
<br />
== The Publishing Business ==<br />
<br />
In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar [[Ivan IV of Russia|Ivan IV]] (the Terrible). Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the 18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scholars”. A small quantity of semi-literate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
<br />
Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of [http://en.wikipedia.org/wiki/Russian_Academy_of_Sciences RAN] (Russian Academy of Sciences), V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
<br />
Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Philaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
<br />
A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the [[Ostrog Bible]] used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
<br />
== Sobornost ==<br />
<br />
The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
<br />
Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
<br />
The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
<br />
===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
<ul><br />
<li>Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood.</li> <br />
<li>The diaconate should be aged 25 years, and priests - 30 years.</li> <br />
<li>Baptism to be performed only with three dunkings. Pouring is not allowed.</li><br />
</ul><br />
<br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety.<br />
<br />
===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of the great prince [http://en.wikipedia.org/wiki/Vasili_II_of_Russia Vasiliy Vasilyevich]. Pious princes, boyars and Russian bishops were outraged by the behavior of the first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Greco-Latin [[Council of Florence]] of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that Metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
<br />
Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman [http://en.wikipedia.org/wiki/Pope_Eugene_IV Pope Eugene]. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers.<br />
<br />
===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, the bishop of Ryazan, later known as St. [[Jonah of Moscow]], was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
<br />
===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
<br />
===The Sobor of 1503===<br />
This Sobor took place in Moscow under [http://en.wikipedia.org/wiki/Simon,_Metropolitan_of_Moscow Metropolitan Simon]'s chairmanship. It was attended by the father of St. [http://en.wikipedia.org/wiki/Nil_Sorsky Nil Sorsky], Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of debauchery in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the [http://en.wikipedia.org/wiki/Sect_of_Skhariya_the_Jew sect of Skhariya the Jew].<br />
<br />
===The Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?].<br />
<br />
===Stoglavy Sobor of 1551===<br />
The Stoglavy sobor (also known as the Council of the Hundred Chapters) became perhaps the brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present Macarius, Metropolitan of Moscow, Philip, the future prelate of Moscow, Maxim the Greek, Gury and Barsonofius of Kazan, Akaki the bishop of Tver and others. Many of these persons have been proclaimed saints lateron. Tsar Ivan IV actively contributed to the convocation of the sobor. More than 70 questions regarding all aspects of church life were examined by the sobor: divine service, piety, spiritual instruction, church control and law court, the rules of Christian behavior and the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the sign of the cross with two fingers and especially the haleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavy” or “Stoglav”. <br />
Issues developed at this sobor became a set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers.<br />
<br />
===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
<br />
===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
<br />
===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
<br />
===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
<br />
===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences have been mentioned above. Some modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''Russian Review'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
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[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=80097Old Believers2009-01-17T13:51:46Z<p>Vasstar: /* Sobor of 1503 */</p>
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<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''[http://en.wikipedia.org/wiki/Boyarynya_Morozova Boyarynya Morozova]'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The [[Baptism of Rus'|Baptism of Russia]] during holy equal-to-the-apostles great prince [[Vladimir of Kiev|Vladimir]]'s lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. The first Russian metropolitans were Greeks. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed from the Orthodox Church of the East.<br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical [[typikon]]. This statute received wide acceptance because of the high importance of the [[Studion Monastery]] founded in the year 463 in Constantinople at the Church of [[John the Forerunner]]. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the [[Iconoclasm]], when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations prepared by Constantinople Patriarch Alexius were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. <br />
<br />
In the 14th century during the service of the metropolitans of Fotiya and [[Cyprian of Moscow]], the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint [[Sergius of Radonezh]] - Saint Afanasy Vysotsky, the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. <br />
<br />
The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by the time and manner of their accomplishments”.<br />
<br />
== Church Singing ==<br />
<br />
Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek Osmoglasie style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone Osmoglasie is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century in Russia appear raspevy songs dedicated to the native saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular trends.<br />
<br />
== The Publishing Business ==<br />
<br />
In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar [[Ivan IV of Russia|Ivan IV]] (the Terrible). Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the 18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scholars”. A small quantity of semi-literate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
<br />
Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of [http://en.wikipedia.org/wiki/Russian_Academy_of_Sciences RAN] (Russian Academy of Sciences), V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
<br />
Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Philaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
<br />
A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the [[Ostrog Bible]] used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
<br />
== Sobornost ==<br />
<br />
The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
<br />
Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
<br />
The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
<br />
===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
<ul><br />
<li>Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood.</li> <br />
<li>The diaconate should be aged 25 years, and priests - 30 years.</li> <br />
<li>Baptism to be performed only with three dunkings. Pouring is not allowed.</li><br />
</ul><br />
<br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety.<br />
<br />
===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of the great prince [http://en.wikipedia.org/wiki/Vasili_II_of_Russia Vasiliy Vasilyevich]. Pious princes, boyars and Russian bishops were outraged by the behavior of the first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Greco-Latin [[Council of Florence]] of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that Metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
<br />
Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman [http://en.wikipedia.org/wiki/Pope_Eugene_IV Pope Eugene]. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers.<br />
<br />
===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, the bishop of Ryazan, later known as St. [[Jonah of Moscow]], was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
<br />
===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
<br />
===The Sobor of 1503===<br />
This Sobor took place in Moscow under [http://en.wikipedia.org/wiki/Simon,_Metropolitan_of_Moscow Metropolitan Simon]'s chairmanship. It was attended by the father of St. [http://en.wikipedia.org/wiki/Nil_Sorsky Nil Sorsky], Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of debauchery in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the [http://en.wikipedia.org/wiki/Sect_of_Skhariya_the_Jew sect of Skhariya the Jew].<br />
<br />
===Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?]. <br />
<br />
===Stoglavy Sobor of 1551===<br />
The Stoglavy sobor (also known as the Council of the Hundred Chapters) became perhaps the brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present Macarius, Metropolitan of Moscow, Philip, the future prelate of Moscow, Maxim the Greek, Gury and Barsonofius of Kazan, Akaki the bishop of Tver and others. Many of these persons have been proclaimed saints lateron. Tsar Ivan IV actively contributed to the convocation of the sobor. More than 70 questions regarding all aspects of church life were examined by the sobor: divine service, piety, spiritual instruction, church control and law court, the rules of Christian behavior and the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the sign of the cross with two fingers and especially the haleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavy” or “Stoglav”. <br />
Issues developed at this sobor became a set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers.<br />
<br />
===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
<br />
===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
<br />
===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
<br />
===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
<br />
===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences have been mentioned above. Some modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''Russian Review'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=79543Old Believers2008-12-30T14:36:04Z<p>Vasstar: Editing</p>
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<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The Baptism of Russia during holy equal-to-the-apostles great prince Vladimir's lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. Greeks were the first Russian metropolitans. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed form the Orthodox Church of the East. <br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical statute [typikon]. This statute received wide acceptance because of the high importance of the Studion monastery founded in the year 463 in Constantinople at the Church of John Baptist. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the iconoclasm, when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations (typikon) prepared by Constantinople Patriarch Aleksy were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. In the 14th century during the service of the metropolitans of Fotiya and Cypriana, the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint Sergius Radonezh - Saint Afanasy Vysotsky, by the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by time and manner of their accomplishments”. <br />
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== Church Singing ==<br />
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Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek osmoglasie [??] style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone osmoglasie [??] is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century at Russia appear raspevy [??] dedicated to the domestic saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular flows.<br />
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== The Publishing Business ==<br />
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In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar Ivan IV Grozny [the Terrible]. Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scientists”. A small quantity of semiliterate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
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Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of RAN [Russian Academy of Science], V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
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Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Filaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
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A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the Ostrog Bible used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
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== Sobornost ==<br />
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The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
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Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
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The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
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===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
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Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood. <br />
The diaconate should be aged 25 years, and priests - 30 years. <br />
Baptism to be performed only with three dunkings. Pouring is not allowed. <br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety. <br />
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===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of great prince Vasiliy Vasilyevich [Basil]. Pious prince, boyars and Russian bishops were outraged by the behavior of first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Florentine Greco- Latin Council of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
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Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman Pope Eugene. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers. <br />
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===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, Bishop Jonah of Ryazan, was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
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===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
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===Sobor of 1503===<br />
It took place in Moscow under Metropolitan Simon's chairmanship. It was attended by St. Nile Sorsky's father, Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of postavleniya [?] in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the sect of Skhariya the Jew. <br />
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===Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?]. <br />
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===Stoglavy Sobor of 1551===<br />
The Stoglavy sobor became perhaps the brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present Macarius, Metropolitan of Moscow, Philip, the future prelate of Moscow, Maxim the Greek, Gury and Barsonofius of Kazan, Akaki the bishop of Tver and others. Many of these persons have been proclaimed saints lateron. Tsar Ivan IV actively contributed to the convocation of the sobor. More than 70 questions regarding all aspects of church life were examined by the sobor: divine service, piety, spiritual instruction, church control and law court, the rules of Christian behavior and the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the sign of the cross with two fingers and especially the haleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavyj” or “Stoglav”. <br />
Issues developed at this sobor became a set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers.<br />
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===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
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===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
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===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
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== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
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Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
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The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
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Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
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===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
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===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
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=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
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{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
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Notes on other differences have been mentioned above. Some modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
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== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
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=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
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Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
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In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
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== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
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In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=79542Old Believers2008-12-30T14:29:51Z<p>Vasstar: /* Main alterations introduced by Patriarch Nikon */</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The Baptism of Russia during holy equal-to-the-apostles great prince Vladimir's lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. Greeks were the first Russian metropolitans. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed form the Orthodox Church of the East. <br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical statute [typikon]. This statute received wide acceptance because of the high importance of the Studion monastery founded in the year 463 in Constantinople at the Church of John Baptist. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the iconoclasm, when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations (typikon) prepared by Constantinople Patriarch Aleksy were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. In the 14th century during the service of the metropolitans of Fotiya and Cypriana, the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint Sergius Radonezh - Saint Afanasy Vysotsky, by the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by time and manner of their accomplishments”. <br />
<br />
<br />
== Church Singing ==<br />
<br />
Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek osmoglasie [??] style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone osmoglasie [??] is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century at Russia appear raspevy [??] dedicated to the domestic saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular flows.<br />
<br />
== The Publishing Business ==<br />
<br />
In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar Ivan IV Grozny [the Terrible]. Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scientists”. A small quantity of semiliterate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
<br />
Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of RAN [Russian Academy of Science], V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
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Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Filaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
<br />
A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the Ostrog Bible used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
<br />
== Sobornost ==<br />
<br />
The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
<br />
Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
<br />
The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
<br />
===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
<br />
<br />
Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood. <br />
The diaconate should be aged 25 years, and priests - 30 years. <br />
Baptism to be performed only with three dunkings. Pouring is not allowed. <br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety. <br />
<br />
===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of great prince Vasiliy Vasilyevich [Basil]. Pious prince, boyars and Russian bishops were outraged by the behavior of first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Florentine Greco- Latin Council of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
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Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman Pope Eugene. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers. <br />
<br />
===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, Bishop Jonah of Ryazan, was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
<br />
===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
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===Sobor of 1503===<br />
It took place in Moscow under Metropolitan Simon's chairmanship. It was attended by St. Nile Sorsky's father, Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of postavleniya [?] in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the sect of Skhariya the Jew. <br />
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===Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?]. <br />
<br />
===Stoglavy Sobor of 1551===<br />
The Stoglavy sobor became the perhaps brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present St. Metropolitan of Moscow Macarius, St. Philip, future prelate of Moscow, Saint Maxim the Greek, holy Gury, Barsonofius Kazan, St. Akaki the bishop of Tver, and others. Tsar Ivan Grozny [the Terrible] actively contributed to the convocation of sobor. More than 70 questions regarding all aspects of the church life were examined by the sobor: to divine service, to piety, to spiritual instruction, to church control and to law court, to the rules of Christian behavior, to the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the dvuperstnoe [?] sign of the cross, and especial the aleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavogo” or “Stoglava”. <br />
Issues developed at this sobor became the unique set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers. <br />
<br />
===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
<br />
===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
<br />
===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
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The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
<br />
===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
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===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences have been mentioned above. Some modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
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== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
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In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
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Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
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[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
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* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
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[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
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[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=79541Old Believers2008-12-30T14:29:12Z<p>Vasstar: /* Main alterations introduced by Patriarch Nikon */</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The Baptism of Russia during holy equal-to-the-apostles great prince Vladimir's lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. Greeks were the first Russian metropolitans. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed form the Orthodox Church of the East. <br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical statute [typikon]. This statute received wide acceptance because of the high importance of the Studion monastery founded in the year 463 in Constantinople at the Church of John Baptist. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the iconoclasm, when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations (typikon) prepared by Constantinople Patriarch Aleksy were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. In the 14th century during the service of the metropolitans of Fotiya and Cypriana, the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint Sergius Radonezh - Saint Afanasy Vysotsky, by the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by time and manner of their accomplishments”. <br />
<br />
<br />
== Church Singing ==<br />
<br />
Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek osmoglasie [??] style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone osmoglasie [??] is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century at Russia appear raspevy [??] dedicated to the domestic saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular flows.<br />
<br />
== The Publishing Business ==<br />
<br />
In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar Ivan IV Grozny [the Terrible]. Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scientists”. A small quantity of semiliterate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
<br />
Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of RAN [Russian Academy of Science], V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
<br />
Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Filaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
<br />
A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the Ostrog Bible used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
<br />
== Sobornost ==<br />
<br />
The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
<br />
Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
<br />
The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
<br />
===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
<br />
<br />
Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood. <br />
The diaconate should be aged 25 years, and priests - 30 years. <br />
Baptism to be performed only with three dunkings. Pouring is not allowed. <br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety. <br />
<br />
===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of great prince Vasiliy Vasilyevich [Basil]. Pious prince, boyars and Russian bishops were outraged by the behavior of first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Florentine Greco- Latin Council of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
<br />
Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman Pope Eugene. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers. <br />
<br />
===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, Bishop Jonah of Ryazan, was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
<br />
===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
<br />
===Sobor of 1503===<br />
It took place in Moscow under Metropolitan Simon's chairmanship. It was attended by St. Nile Sorsky's father, Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of postavleniya [?] in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the sect of Skhariya the Jew. <br />
<br />
===Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?]. <br />
<br />
===Stoglavy Sobor of 1551===<br />
The Stoglavy sobor became the perhaps brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present St. Metropolitan of Moscow Macarius, St. Philip, future prelate of Moscow, Saint Maxim the Greek, holy Gury, Barsonofius Kazan, St. Akaki the bishop of Tver, and others. Tsar Ivan Grozny [the Terrible] actively contributed to the convocation of sobor. More than 70 questions regarding all aspects of the church life were examined by the sobor: to divine service, to piety, to spiritual instruction, to church control and to law court, to the rules of Christian behavior, to the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the dvuperstnoe [?] sign of the cross, and especial the aleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavogo” or “Stoglava”. <br />
Issues developed at this sobor became the unique set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers. <br />
<br />
===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
<br />
===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
<br />
===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
<br />
===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
<br />
===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences have appeared above. Some modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=79540Old Believers2008-12-30T14:27:15Z<p>Vasstar: Deleted Section which repeats differences between OB and New Style Orthodoxy</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== Baptism of Russia ==<br />
<br />
The Baptism of Russia during holy equal-to-the-apostles great prince Vladimir's lifetime in 988 was the outstanding event of our history. Along with the baptism, Russia took all Gospel, apostolic and patristic traditions sacred to the storied Eastern Church. The closest of connections were established between the young Russian church and the Constantinople Patriarchate. Greeks were the first Russian metropolitans. They as the representatives of the Patriarch of Constantinople watched the piety of the newly installed customs and practices. The very fact of the patronage above the Russian Metropolitan shows that the church regulations, divine services, sacraments and rites were borrowed form the Orthodox Church of the East. <br />
<br />
== Church Regulations ==<br />
<br />
In the early days, services in temples and monasteries of the Russian church were conducted according to the Studite liturgical statute [typikon]. This statute received wide acceptance because of the high importance of the Studion monastery founded in the year 463 in Constantinople at the Church of John Baptist. This monastery in the course of short time became one of the main spiritual and liturgical centers of orthodoxy. This monastery acquired singular value during the epoch of the iconoclasm, when the monks of monastery were the most zealous defenders of icon veneration. Studite regulations (typikon) prepared by Constantinople Patriarch Aleksy were brought to Russia in 1065. He also glorified the renowned Old-Russian St. Theodosius Pecherskiy as a saint. From Kiev, the Studite regulations were extended along other cities and abodes of our country. In the 14th century during the service of the metropolitans of Fotiya and Cypriana, the Russian divine services began to gravitate towards another eastern regulation - Jerusalem. It, first of all, reflects the liturgical practice of the ancient monastery of the Holy Land. The authors of the Jerusalem typikon are considered to be Saints Savva Osvyashchenny and Efim Velikiy. In the 15th century, the Jerusalem typikon obtained a certain advantage in the Russian church. One of the first translations of the Jerusalem regulations into the Slav language was completed at the end of the 14th century by the student of Saint Sergius Radonezh - Saint Afanasy Vysotsky, by the founder of the Vysotsky monastery in Serpukhov. This regulation obtained the designation “eye of the church” [“oko tserkovnoe”]. The co-existence in Russia of two regulations not only did not interfere with the order of divine service, but even enriched the liturgical life of our church. Especially important is the fact that the all ancient typikons, in contrast to contemporary ones, completely preserved the early-Christian dogmatic, symbolic and ontological sense of divine service. Well-known scholar academician E. Golubinskiy believes that the Jerusalem and Studite regulations are only variations of general ancient-orthodox regulations, and “are characterized by not so much chinoposledovaniyami [??] themselves, as by time and manner of their accomplishments”. <br />
<br />
<br />
== Church Singing ==<br />
<br />
Along with the transfer of liturgical regulations into the Russian church from Byzantium passes the ancient tradition of liturgical singing. In the 10th century a Greek osmoglasie [??] style developed in the form of monotone or unison singing which defined the entire style of Christian hymns. In Russia, the Christian monotone osmoglasie [??] is called “cherubic”, according to the legends of the saints hearing the holy angels singing. In the course of a short time Christian church singing penetrated all corners of our country. Already in the 11th century at Russia appear raspevy [??] dedicated to the domestic saints. Unknown Russian authors by the 15th- 17th centuries create the huge amount of forms of pesnopeniy [??]: travelling, stolpovoy [??], large and small sign demestvenny [??], Novgorod, Pskov and many others. Possessing significant variety, Russian sacred music nevertheless remained for hundreds of years in the present Christian church, distant from the influence of fashionable secular flows.<br />
<br />
== The Publishing Business ==<br />
<br />
In the life of the Old-Russian church the book occupied an especially significant place. Before the invention of printing, the liturgical books, the works of holy fathers, lives of the saints, theological and other spiritual literature were valued by their weight in gold. The contribution of the book to the monastery or the temple frequently was equal to the cost of land it was put on. The high craftsmanship of the ancient manuscript and the uncommonly deferential attitude to the book by the people, made its production an extremely honorable occupation. Books were even written about princes. So for example, it is established that liturgical books were copied that dealt with Prince Vladimir Galitsky, and several liturgical texts rewrote the life of Tsar Ivan IV Grozny [the Terrible]. Each page, each paragraph, each proposal, each letter of the book was thoroughly compared during a census. In the Old-Russian manuscript books there were many less errors than in the contemporary book of misprints. To spoil the book for the Old-Russian rukopistsa [copyist?] would tarnish all their activities. In the18th-19th centuries, church and secular historians formed a theory about the allegedly blatant illiteracy which prevalied in Russia in the 10th-16th centuries. The overwhelming majority of the population of Kiev, and then Moscow Russia was illiterate according to the opinion of such “scientists”. A small quantity of semiliterate people were occupied by written office management, and simultaneously copied spiritual literature. In this case into the liturgical books fell many errors, errors and even fabrications of these ignoramuses. <br />
<br />
Today this pseudo-scientific opinion is completely disproved. In the course of impartial historical research in the 20th century, it was established that the very substantial part of the population of ancient Russia was literate. Archaeologists could find on the site of ancient cities and populated areas, thousands of birch bark certificates with records belonging to commoners. After the philological analysis of Old-Russian liturgical texts, the scientists drew the conclusion that their translators and compilers know the wide layers of the literature of the Christian east. The academician of RAN [Russian Academy of Science], V. Kirillin, conducted a tedious study of some canons of lenten and colored Triodions of the first half of the 15th century. It turned out that many texts of that time were philological more competent than contemporary ones, are more transparent for the perception and are theologically reconciled. A scientist characterizes the Old-Russian compiler of Lenten Triodion thusly: “There is an obvious and striking theological and philological culture, and a deep (Christian) understanding of unknown editor”. Sometimes the literary achievements of the ancient Russian church proved to be unprecedented throughout entire orthodox east. So in 1490, Novgorod archbishop Gennadiy's efforts for the first time in the history of eastern Christianity created a manuscript bible. <br />
<br />
Contemporary scientists have proved also that discrepancies found in the ancient manuscripts were produced not by the ignorance of compilers and by their supposed fraudulent intent, but by the extraordinary complexity of the book, and by the absence of the possibility of rapidly checking out one questionable place or another. However, concerning differences in the ancient divine service, their reason was the co-existence of the Studite and Jerusalem regulations, which were discussed above. Let us note, however, that all this was not a special concern. The correction of errors, and the considerable improvement of various controversies took place gradually, publicly and only after serious study of the problem. In certain cases such questions were solved in the course of local church councils. Thus, for instance, the sobor of 1551 decided to correct punctuation marks, and at the sobor of 1619 after a thorough study it was decided to withdraw from holy-water prayers at Epiphany the incorrect addition “and by fire”. The appearance of a first-printed “apostle” Ivan Fedorov became a landmark stage in the life of the Russian state. The book became more accessible and available. Printed matter especially bloomed strongly with the Patriarchs Filaret and Joseph. Tsars and pious patriarchs, worrying about the completeness of divine service, generously sent the books to churches without any commercial benefit. The old publication books to this day remain the standard of publishing quality, a model for the font and artistic imitation. <br />
<br />
A new phenomenon in Orthodoxy was the appearance of a printed bible in 1581. The so-called Ostrog Bible became the first printed bible in the entire orthodox eastern world. A Greek printed Bible appeared only in 1821, was even then it was printed in Moscow. The first-printed bible was created because of the efforts of pious prince Constantine Ostrozhskiy, who was patron of the printing affair of Ivan Fedorov. The composition of the Ostrog Bible used a huge amount of resources brought from Russia, Greece and other countries. The text of this Bible was a close as possible to the original Greek, and the division into chapters of the Old Testament corresponded to ancient Jewish models.<br />
<br />
== Sobornost ==<br />
<br />
The ancient Russian church preserved intact, up to the middle of the 17th century, orthodox sobornost, the basis of evangelical democracy. A truly Christian sobornost penetrated, it is possible to say, all areas of church life. Researchers give a whole series of similar evidence, beginning from the selections of parochial priests, and ending with discussion of spiritual questions at the local sobors. So for example, it is established that in the 12th century the laity played a significant role in the election of candidates for Archbishop. In the Novgorod chronicles it explicitly states: “Novgorodians with Prince Yaroslav, and with the father superiors, and priests, find it is the will of God to elect Morturiya”. A Rostov chronicler condemning the simonial attempt to place the bishop in Rostov writes: “it is more worthy to be born to the saintly rank… but it is God's will and that of St. Bogoroditsa [the Mother of God], Prince Voskhochet and the people”. However, the election of parochial priests was a commonplace matter. The democratic special features of the rituals of the Old-Russian church in the course of hundreds of years supported the integrity of the church body, spiritual peace, and also to a considerable extent the union of laymen and the priesthood. <br />
<br />
Local sobors played an enormous role in the life of the Russian church. These singularly canonical organs of spiritual authority were called to solve the vital problems of church life on the basis of the Holy Scripture and sacred tradition. In the Old-Russian sobors, besides the bishops, the representatives of the secular clergy, scholar monks, princes and other high ranking laymen always participated. <br />
<br />
The description of the entire history of the local sobors of Russian church can engage tens of volumes. We will name only the most important of them. <br />
<br />
===Vladimir Sobor of 1274===<br />
During the Mongolian- Tatar invasion the Russian lands were devastated in a significant manner, some churches were ruined, and the priests killed. This led to a specific point of spiritual decline. Metropolitan Cyril during a journey to Russia noted such sentiments and initiated a large church sobor. The sobor examined the existing problems and published the appropriate decisions. Among them were such: <br />
<br />
<br />
Bishops, when they want to place a priest or deacon, but did not know his life experience, will call the neighbors, who knew him from childhood. <br />
The diaconate should be aged 25 years, and priests - 30 years. <br />
Baptism to be performed only with three dunkings. Pouring is not allowed. <br />
The decisions of Vladimir sobor played a significant role in the strengthening of church piety. <br />
<br />
===Sobor of 1441===<br />
This most important sobor was convoked on the initiative of great prince Vasiliy Vasilyevich [Basil]. Pious prince, boyars and Russian bishops were outraged by the behavior of first-hierarch of the Russian church in those days, Metropolitan Isidor. He participated in the Florentine Greco- Latin Council of 1439 that together with Greek hierarchs signed the union of the Orthodox Church with Catholic Rome. It is notable that metropolitan Isidor was one of the main actors of the Florentine sobor. He among the first to sign the union and persuaded the remaining orthodox bishops to sign. <br />
<br />
Returning to Moscow, Isidor gave orders to carry in front of the procession a Latin cross, and during the first liturgy, he mention in the first place the Roman Pope Eugene. After a few days, a church sobor was called which condemned Metropolitan Isidor as a heretic and rejected the Florentine union. From this point on, in Russia, the relationship to the Greeks changed because they changed the faith of the fathers. <br />
<br />
===Sobor of 1448===<br />
At this sobor was interrupted the dependence of Russian church on the Constantinople patriarchate. At it, Bishop Jonah of Ryazan, was solemnly proclaimed the Russian metropolitan. The sobor took place in the church of the St. Archangel Michael and was characterized by special solemnity. Many bishops, father superiors, priests and laymen were assembled at the sobor.<br />
<br />
===The Sobor of 1492===<br />
The Sobor of 1492 was convoked on the matter of the composition of a new Paschalion. At it were present all Russian hierarchs. The sobor determined to continue the Paschalion to eight thousand years. <br />
<br />
===Sobor of 1503===<br />
It took place in Moscow under Metropolitan Simon's chairmanship. It was attended by St. Nile Sorsky's father, Joseph Volokolamsky, the Grand Duke John III and his son Basil. The sobor settled questions of postavleniya [?] in priests and piety of the monastic life. The sobor of 1504 finally condemned the heresy of the sect of Skhariya the Jew. <br />
<br />
===Sobor of 1547===<br />
The history of the long and pious life of Russian church gave to the entire Christian world an example of many ascetics of God. The need for their canonization, the establishment of special holidays and days of remembrance led to the convocation of a special sobor. Under the chairmanship of St. Macarius at the sobor were glorified numerous Russian obsequious men, saints and miracle workers. Among them were canonized John archbishop of Novgorod, St. Prince Alexander Nevsky, Nikon abbot of Radonezhsky, St. Jonah Metropolitan of Moscow, Zosim Solovetsky, Makarius Kalyazinsky, St. Arseny bishop of Tver, St. Prince Peter and Princess Fevroniya Muromskaya. Following the sobor, by Metropolitan Macarius were comprised “the great Cheti-Minei” [?]. <br />
<br />
===Stoglavy Sobor of 1551===<br />
The Stoglavy sobor became the perhaps brightest phenomenon of the history of the ancient Russian Orthodox church. At this sobor were present St. Metropolitan of Moscow Macarius, St. Philip, future prelate of Moscow, Saint Maxim the Greek, holy Gury, Barsonofius Kazan, St. Akaki the bishop of Tver, and others. Tsar Ivan Grozny [the Terrible] actively contributed to the convocation of sobor. More than 70 questions regarding all aspects of the church life were examined by the sobor: to divine service, to piety, to spiritual instruction, to church control and to law court, to the rules of Christian behavior, to the relations between the spiritual and secular authorities. At the sobor were confirmed many orthodox traditions including the dvuperstnoe [?] sign of the cross, and especial the aleluias. In the course of the sobor a committee drew up a collection of acts with 100 chapters. Specifically, on the basis of this collections, the sobor of 1551 obtained the name “Stoglavogo” or “Stoglava”. <br />
Issues developed at this sobor became the unique set of laws for the entire church life in the course of the subsequent 100 years. And today, after 450 years of its solution they have great authority among the Russian Christian Old Believers. <br />
<br />
===The Sobor of 1581===<br />
The Sobor of 1581 was convoked in Moscow and was chaired by Metropolitan Job. At it were present Tsarigrad [Constantinople] Patriarch Eremius, Tsar Fedor Ioannovich, and Boris Godunov. The sobor was dedicated to the establishment in Russia of the patriarchate. The first Russian patriarch proclaimed was Metropolitan Job. <br />
<br />
===The Sobor of 1619===<br />
The Sobor of 1619 was dedicated to questions of printing and to correction of the various liturgical books. At it were present Russian Patriarch Filaret and Jerusalem Patriarch Theofan. <br />
<br />
===The Sobor of 1620===<br />
At the Sobor of 1620 were newly raised a question about the oblivatelnoe [?] baptism. The sobor again affirmed pogruzhatelnoe [?] baptism as an undoubted apostolic tradition. At the sobor they also confirmed the need for baptizing latins and all other heretics who were not enlightened by triple immersion.<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
<br />
===Traditions before the Reform (c. 988 to mid-1600's):===<br />
* A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.<br />
* No abbreviation of the services is allowed.<br />
* In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.<br />
* Some (if not all) of the liturgical homilies are read at their appointed places at Matins. <br />
* The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done). <br />
* The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.<br />
* There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ. <br />
* Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.<br />
* Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.<br />
* All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.<br />
* Traditional liturgical singing consists of unison (monophonic) chant.<br />
* No compositions are allowed – only ancient traditional chant melodies. <br />
* Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.<br />
* Congregational singing is included as part of the singing tradition<br />
* The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides. <br />
* There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc. <br />
* The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist. <br />
* Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.<br />
* The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services). <br />
* Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
<br />
===Traditions after the Reform (mid-1600's to the present) ===<br />
* Only basic services (truncated Vigils and the Hours & Divine Liturgy) are served in ordinary parishes, at the discretion of the priest; some parishes in modern times omit Vespers, Matins and the Hours altogether.<br />
* A considerable amount of abbreviation of services is standard practice.<br />
* The choir sings only selected psalm verses of appointed psalmody. The proper performance of stichologia is rarely done even in New Rite monasteries. <br />
* The patristic liturgical homilies have been abandoned altogether, with the single exception at Paschal Matins.<br />
* The Sign of the Cross, bows, prostrations, kneeling are done whenever (and wherever) people want to do them, and according to numerous individual methods – all in a free-willed manner.<br />
* The Sign of the Cross is done with three fingers while invoking the Holy Trinity (often using the Latin formula "In the Name of the Father, and of the Son, and of the Holy Spirit"). <br />
* During the public worship services the individual members of the congregation may run around and perform their private devotions, venerate icons, light candles, read from prayer books, chat with friends. Furthermore, the priest may even hear private confessions during parts of the Vigil or Hours. <br />
* There is a great laxity of church order. Members of the congregation may tolerate someone's distracting behavior and take no steps to bring it under control. Children are frequently left on their own and thus do not acquire personal discipline.<br />
* New Ritualists often seek their path to Salvation by "striking out on one's own", and many people stand out as intensely individualistic. Free-thinking and self-sufficiency are valued, as is a higher academic education. <br />
* Reading Church Slavonic is a skill that is not widely taught, and is usually only acquired by men readers who attend a seminary program. <br />
* The modern musical tradition consists of choral (polyphonic) singing. <br />
* Choirs sing composed music and harmonized arrangements (often simplified) of melodies from the 17th century. <br />
* All the singers are grouped into a single choir under the leadership of a modern-style choral conductor ("dirigent" or "regent"). Some conductors make use of a baton and stand with their backs to the iconostasis, making full use of their arms in modern conducting techniques. <br />
* Congregational singing is discouraged, and singing is done only by a trained choir. <br />
* The choir is located in any number of places, including in a western-style choir loft in some churches. <br />
* There is a great loss of ritual; much of this is due to the loss of antiphonal singing, as there is no ability to maintain liturgical actions without the interaction of separate choirs.<br />
* The offices of Canonarch and Psalmist have been absorbed into the duties of the readers, and some of their unique liturgical actions have become obsolete. <br />
* Readers frequently do not get a blessing to read on the cleros (choir), except to read the Epistle in front of the congregation. <br />
* The ambon is no longer used, except by the bishop during hierarchical liturgies.<br />
* Music is notated with the Kievan square-note notation or modern western round notes; the notation is not conducive to freedom of interpretation. <br />
* Modern Russian Chant is a "mixed bag" of hymn tunes from various traditions, combined in any number of local traditions without much cohesion or consistency. (The inclusion of composed works makes this situation even more chaotic.) <br />
* All stichera are now sung only to generic formulas, and a small repertoire of "Podobny" (Special Melodies) are usually heard only in monasteries and a relatively few parishes with well-trained choirs. <br />
* A plain monotone style of reading is the accepted style of reading in the New Rite; the dramatic "deaconal style" of reading the Epistle and Gospel (raising from a low to a high pitch) is promoted in most parishes as a "sophisticated" manner of reading the Scriptures. (This is considered very inappropriate in most Old Rite communities.)<br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays, Old Believers live all over the world. They scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
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==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
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[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
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[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=User_talk:ASDamick&diff=78550User talk:ASDamick2008-12-14T14:13:36Z<p>Vasstar: /* Editing OId Believers */ new section</p>
<hr />
<div><div class="boilerplate" id="stub" style="margin: 0 auto; text-align: center; background: #EEEEEE; padding: 0 10px; border: 1px solid #CCC; width: 60%; align: center">'''Fr. Andrew''' is currently reserving the right to make his wiki-contributions extremely sporadic.</div><br />
<br />
* [[/Archive 1|Archive 1]] (Dec. 18, 2004 - June 17, 2005)<br />
* [[/Archive 2|Archive 2]] (July 5, 2005 - Dec. 15, 2005)<br />
* [[/Archive 3|Archive 3]] (Dec. 23, 2005 - Aug. 2, 2006)<br />
* [[/Archive 4|Archive 4]] (Aug. 10, 2006 - May 29, 2008)<br />
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----<br />
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== "Church" v. "church" ==<br />
<br />
I understand "the Church" v. "a church" when it comes to a parish. However, I thought that one could also have "a Church" meaning an entity such as the [[Church of Russia]]. Currently, that article (Jursidiction section) mentions: "This includes these self-governing Churches:" Is this wrong? (I would appreciate it if you would add some clarification to the [[OrthodoxWiki:Style_Manual#Capitalization|Style Manual]] on this so I can refer back to it.) Thank you. —[[User:Magda|<b>magda</b>]] ([[User_talk:Magda|talk]]) 15:05, June 2, 2008 (UTC)<br />
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==Vandalism 10June08==<br />
Figured just after I did it... :/ ...Wonder if there's a way to have a setting where all of an editors edits can just be mass-reverted? &mdash; by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 11:56, June 10, 2008 (UTC)<br />
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<br />
* Thank you very much, Fr. Andrew. It's just my duty.--''[[User:Θεοδωρος|<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 10pt; color: #082567">Θεόδωρος</span>]]'' 12:02, June 10, 2008 (UTC)<br />
<br />
I've noticed you are able to delete particular edits from the revision history. I think [[Pope Saint Dioscorus I of Alexandria (Coptic POV)]] still needs help (or just to be transferred to OrthodoxSource and deleted here), but I'd like to know how to delete selected edits, and what the "undo" button does ... without harming an actual article. —[[User:Magda|<b>magda</b>]] ([[User_talk:Magda|talk]]) 19:47, June 11, 2008 (UTC)<br />
<br />
:Thank you. I hadn't even noticed the (show/hide) link until you pointed it out. —[[User:Magda|<b>magda</b>]] ([[User_talk:Magda|talk]]) 22:15, June 11, 2008 (UTC)<br />
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::Hmm. Poking it doesn't seem to work in this case. I can rollback to the previous edit, or I can undo, but each option seems to deal with single edits, when I want to go back several edits. I have tried several times to copy and paste from an [http://orthodoxwiki.org/index.php?title=Pope_Saint_Dioscorus_I_of_Alexandria_(Coptic_POV)&oldid=60734 older edit], but I think that there may be too much data. I feel uncomfortable transferring this article to OrthodoxSource, because I don't know whether we have the right to use most of the material from this article (most of it seems to be from [http://www.coptichymns.net/module-library-viewpub-tid-1-pid-384.html this article]). In any case, if you can get the article restored (I give up), I think it needs a significant amount of cleanup. —[[User:Magda|<b>magda</b>]] ([[User_talk:Magda|talk]]) 22:52, June 11, 2008 (UTC)<br />
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== Help on Code ==<br />
<br />
Hi, I have looked through the various Help Files but there doesnt seem to be one that teaches you (or define) how to use the parameters (and what these are) for code. I have been working on putting a {{ }} together but I want to collapse my table. Do you know of a reference I cna read to educate myself on this code? and what will work on OrthodoxWiki? [[User:Ixthis888|Vasiliki]] 02:58, June 12, 2008 (UTC)<br />
<br />
:Do you know if the {{#if:}} are supposed to work on OrthodoxWiki? They work on Wikipedia -- [[User:Ixthis888|Vasiliki]]<br />
<br />
== Recruitment of "expert" ==<br />
<br />
Hi, I wanted to ask you to help me ... I am hoping that at this point in time, the number of people who go to OrthodoxSource is limited to ...two, three at the max ...because it will get crazy before a nice sensible 'framework' is put in place ... anyway, can you pop over to Orthodox Source for a moment ... and take a look at what I have started to do and please dont freak out ... I am pretty computer savvy .. the only problem is I am having difficulty with the #if code ... which is messing up the format for this template [http://www.orthodoxsource.org/Template:Author ''Development of Template for "Author" definitions"''] which is a key template to get this site up and running. Keep it quiet that I am working on that site because otherwise too many people will start sticky beaking into it and modifying things without the framework finishing ... -- [[User:Ixthis888|Vasiliki]]<br />
<br />
So, who should I recruit??? See, my development so far ... I want someone to work with! Any ideas? [[User:Ixthis888|Vasiliki]]<br />
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== take a look .... ==<br />
<br />
http://orthodoxsource.org/Author:Raphael_Hawaweeny<br />
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==Existing structure==<br />
Thanks on the revert on my addition to the "graduates". I like to follow the existing structure a best I can. A few times I've noted what appears to be more than one path, usually over using similar titles for articles and categories that I think adds confusion in navigating. At this time I can't remember my "examples!" Multiple paths may be necessary sometime, but my intent is to work within the present structure and keep the structure simple to follow. [[User:Wsk|Wsk]] 14:09, June 18, 2008 (UTC)<br />
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==PSCA==<br />
PSCA = "Provisional Supreme Church Authority [of the Russian Orthodox Church Abroad]", aka the "Agathangelites" -- the latest schismatic jurisdiction to emerge in Ukraine. I'll get a brief article about them up. {{unsigned|Aleks}}<br />
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==Stuff==<br />
1. I am not trying to live in '''"bubble" world''' where only I can edit and only I can do as I please ... so, please dont go inferring that I should "bugger off" and start my own wiki if that is what I want ...<br />
<br />
2. I am not upset because you deleted the DVD articles, or Category links (because I make OW mistakes) I never said that so please dont infer that. I am/was upset with the overall revert you made to the OrthodoxSource Main Page. That was a significant (rv) and I just would have liked the opportunity to have been treated like an equal in that case - drop me a conversational note giving me a warning that you intend to do it. That was what upset me, ''''the fact you didnt think I was worth discussing it in the first place'''<br />
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3. I tend to get defensive with you because from Day One you have been pretty abrupt with me on just about every occassion ... so that pattern has made me feel like '''you dont think I am worth discussing with in the first place''' - even if you do talk to me ... it has been talking "down" on occassions, little comments in the past "highlighting" my weaknesses have made me feel inferior ... and have made me feel that everyone has a superior grasp of "English", I dont ... so ... I do note, that you are so willing to be "patient" with me; Wow, how awesome that you can exhibit ''patience'' with me? how good does that make me feel?<br />
<br />
It doesnt matter. The point is, I dont seem to do it right in here. So, goodbye from today. I wont contribute to OW anymore if you all think that my contributions lack 'quality", what is the point of wasting my time and yours? - [[User:Ixthis888|Vasiliki]] 04:52, June 19, 2008 (UTC)<br />
<br />
: See my response on your [[User talk:Ixthis888|talk page]]. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]] <font face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">('''[[User:ASDamick/Wiki-philosophy|THINK!]]''')</font></small> 05:00, June 19, 2008 (UTC)<br />
<br />
== My Apology and request for Help ==<br />
<br />
I want to apologise for coming across (in written text) as such a cry baby ... I guarantee you I get frustrated that I can not explain myself simply and quickly and appropriately and I know you are a cool priest but I do get upset on big ticket items because all i want is the opportunity to discuss ... In any case, accept my apologies for going all huffy yesterday. I still stand by the fact I will not contribute to OW any longer since I feel that I am a nuisance rather than a help. However, in OS I really do want to contribute to developing the framework/skeleton (ie. Set up all the codes and the worksheets) that can then be "filled" with the revelant Bibliographical lists by others (or even me). To do that, I really need someone to talk with over in the OS wiki. At the moment, I want to discuss a framework for Liturgical Texts (BEFORE) I go ahead and set up the entire code/framework .... Can you help me? [http://www.orthodoxsource.org/OrthodoxSource:Discussion DESIGN of Liturgical Text Portal] - [[User:Ixthis888|Vasiliki]] 00:35, June 20, 2008 (UTC)<br />
<br />
<br />
== Estonian "Issue" ==<br />
<br />
Father:<br />
<br />
Evlogeite!<br />
<br />
Regarding your comments about the Estonian Church. You write:<br />
"The reason for the difference in naming is that the EP's Estonian church is not regarded by the EP as a constituent part—rather, the EP regards the Estonian church as autonomous, having the same status as Finland, Sinai, etc. The MP, however, regards its Estonian church as being essentially an integral part of the MP, in contrast with the Church of Ukraine, which it regards as autonomous. Thus, the distinction."<br />
<br />
Please explain to me, what the difference in status is between the Ukrainian and Estonian Churches (MP). It seems to me that both have the same status within the MP. The Primate of the Ukrainian Church is confirmed by the Moscow Patriarch; so is the Primate of the Estonian Church (MP). Hierarchs of the Ukrainian Church serve in the Council and Synod of the Russian Church; so do hierarchs of the Estonian Church (MP). In fact, the Metropolitan of Kiev is an ex officio permanent member of the Holy Synod in Moscow. The Ukrainian Church receives its chrism from the Moscow Patriarch; so does the Estonian Church (MP). The name of the Patriarch of Moscow is elevated at services in the Ukrainian Church and in the Estonian Church before the names of the Metropolitans of Kiev and Tallinn, respectively.<br />
<br />
Thus, I see no difference between their status as "integral parts of the MP" or not. I do not know what the status of the Estonian Church (EP) is within the EP. However, it seems to me that, for matters of OrthodoxWiki:<br />
<br />
1. If the Ukrainian Church is listed as an autonomous church with unrecognized autonomy in the box of autonomous / autocephalous churches, so too should be the Estonian Church (MP), alongside the Estonian Church (EP). This is already happening on the French version of the project.<br />
<br />
2. There should be two articles. One called "Church of Estonia (EP)" and one called "Church of Estonia (MP)". The article "Church of Estonia" ought to be a disambiguation page. Doing otherwise may be construed as taking sides in a canonical debate.<br />
<br />
Yours in Christ, --[[User:Aleks|Aleks]] 15:56, June 23, 2008 (UTC)<br />
<br />
== New Article - '''[[Georgii Shavelsky]]''' ==<br />
<br />
'''Hi, when you have the time, could you please create his Biography - [[Georgii Shavelsky]] - to compliment the osource Memoir you create? I have cut and paste a really bad "Google" translation of a biography I found from the 'source', see below. ... I do not read or understand Russian so there is no way I can edit the google translation for accuracy of information bc I can not cross check it with the authentic material in the Russian language. I created a OrthodoxSource article to link the Memoir you created, please visit [[osource:Author:Georgii Shavelsky]] to link the OW article and also modify the osource article.''' - [[User:Ixthis888|Vasiliki]] 01:22, June 26, 2008 (UTC)<br />
<br />
* Source: [http://209.85.171.104/translate_c?hl=en&sl=ru&u=http://militera.lib.ru/memo/russian/shavelsky_gi/pre.html&prev=/search%3Fq%3DShavelsky%26hl%3Den]<br />
----<br />
Life, identity and fate of his father George Shavelski represents an unusually coherent whole. Since their memories of. George starts only in 1911, when he received the appointment as military and maritime Protopresvitera clergy, Publisher them. Chekhov is experiencing living need to give readers a better understanding of the life of this exceptional man and a prominent cleric. <br />
<br />
George O. Shavelsky was born on January 6, 1871 in the village Dubokray Vitebsk province, in the family dyachka that heavy peasant labour extractive piece of bread for his large family. Primary education has received in the future Protopresbyter Duhovnom College and then graduated from the first course Theological Seminary. Ahead holds the promise of higher education in the Theological Academy. But on. George has chosen to dedicate themselves to serving ordinary people, and in 1891 was appointed psalomshchika very poor parish of Vitebsk province. Here at the same time, and he became a teacher in rural schools. Four years later, he took the San priesthood and was appointed rector in his native village of another province. Two years later, his wife died, leaving him two-year-old girl. However, Father Georgy not fallen spirit, wholeheartedly commend pastoral work. Soon, on the recommendation of the bishop of Vitebsk, about. George was sent to St. Petersburg for the admission of Spiritual Academy. He brilliantly stood the entrance examination and immediately allocate as the best student of the Academy. [6] <br />
<br />
As far back as when his student, about. George was appointed preacher at the Alexandrovsky Engineering Plant and decent in the name of Grand Duke Dmitry Konstantinovich in Strelna. As a student 3 - course, he became rector Suvorovskoy church. <br />
<br />
When broke out Russian-Japanese war, about. George volunteered to go to the front and received the appointment in the army regimental first priest, then divisional decent, mostly at the end of the priest Manchu armies. For his outstanding leadership and exceptional prowess (the risk to the life he visited the front line, where once suffered severe concussion), about. George was elevated to the rank of archpriest of St. and awarded honors. And St. George. Vladimir with swords. <br />
<br />
In March 1906 on. George returned to his pastoral ministry in Suvorovskoy Church in St. Petersburg. In addition to pastoral service, Fr. Georgy very early borrowed teaching activity. Since 1906 - till 1910 - the year he was zakonouchitelem in Smolny Institute, a professor of theology in 1910 Historical Studies Institute. In the same in 1910 about. George became a member of the military spiritual Protopresbyter. The next in 1911, about. George was appointed Protopresbyter military and maritime clergy Russian Empire. <br />
<br />
Events shook Russia's first revolution of 1904-5. heightened public interest Church circles to religious education officers and soldiers. O. George was the initiator of special institutions for officers theological readings. His lectures always been a huge success. At the initiative on. George, such readings have been organized in Moscow, Kiev, Kharkov and Kazan garrisons. <br />
<br />
Even before the start 1 - World War II, in the first period [7] his protopresviterstva (1911-1914's.) About. George has totally restructured and greatly raise the military and especially maritime clergy, it attracted a number of prominent clerics. It should be noted, and emphasize his ability and the ability to select a talented assistants and keep firmly in their hands, those, different abilities were not always at a height in nature. From the clergy subordinate to him, he demanded that everyone worked fully its forces and capabilities, but will certainly worked; negligent and stroptivyh he pursued and expelled. His kipuchey energy and skill to come to any good and useful case and bring it to the end, as well as their availability, responsiveness and willingness to come to the aid of everyone in need, he earned the love, respect and trust him in a subordinate of about 5,000 people (during the war) clergy, which in 1917 at its All-Russian congress elected him his life Protopresbyter. <br />
<br />
By the end of July 1914. George has prepared a draft name to the highest total reorganization of management and maritime military clergy. To carry out his he was not given. Gryanula war. George O. received the appointment in Stavku High-Chief. <br />
Further story of his life and work on. George tells himself to the attention of readers memoir. After the end of civil war. George moved to Bulgaria. Here he first became an ordinary priest. Outstanding ability and talent on the bright predicant. George was soon rated as the Bulgarian church authorities and local universities. George O. was brought to the pedagogical work first as a teacher Sophia University, then as a professor of Theological [8], Faculty of Sofia University, while he was zakonouchitelem and director of Russian grammar school. <br />
<br />
George O. and was destined to survive the Second World War. He died rather quietly ugas 2 - October 1951. Despite the fact that the death of Fr. George could not inform all his friends, relatives and acquaintances, the news of the death of Fr. George razneslas with lightning speed, not only for Sofia, but also for the province. The funeral on. George attracted a huge number of people simply wanted to ashes beloved pastor and mentor. <br />
<br />
Outstanding organizational skills, teaching skills, independence of judgement, faithful to their convictions, combined in on. Georgia with remarkable humility in his personal life and habits. This modesty especially stay invisible when compared with the breadth of its aid near and far. These qualities about. George Shavelskogo served as a source of legends, which is still in his lifetime became folded around his behalf.<br />
----<br />
<br />
== The Reason You Make the Big Bucks ==<br />
<br />
Fr. Andrew, as I noted on the main moderator page, the Liturgy of St. Tikhon article needs moderation -- more than you provided. I'm offended at being equated with my attacker, and had you bothered to read the bulk of the post, you'd note I more than presented a thorough case for why my edits improved the article. IMO, the word "almost" should be struck from the record, but the last time this same poster started three simultaneous edit-wars with me (Feb. 12-14), you threatened to ban us both if we ever did it again. (There I am getting blamed for ''responding'' again.) So, to avoid being banned by you, I'm asking you to do the moderator's job, read the background material about how the AWRV has implemented all these in actual fact (which you probably know already), and (if you're convinced) strike the word "almost" from the article (or if not, let us know why not). You're a moderator, and I'm tired of being blamed for responding -- so have at it. :) --[[User:Willibrord|Willibrord]] 03:32, June 28, 2008 (UTC)<br />
:Thanks. I know how busy you must be with PLC coming up, but I appreciate your looking things over.--[[User:Willibrord|Willibrord]] 22:56, June 28, 2008 (UTC)<br />
<br />
Deacon Ben got in trouble for "responding"? He deleted an entire article of mine. (I put it back :) ) BTW, Father Andrew, THANK YOU for being objective and noting that a page titled "Western Rite and Old Calendarists" was about the Western Rite and Old Calendarists. I would love to review what "Willibrord" was "confirming"-- forgive my presumption but the man has an agenda. I wish I had the exact quote of Patriarch Elias of Antioch the first time he saw the "St Tikhon" liturgy: to paraphrase, he expressed surprised at an Orthodox liturgy that never once mentioned the Theotokos. --[[User:JosephSuaiden|JosephSuaiden]] 21:14, July 18, 2008 (UTC)<br />
<br />
== Something the North Got Right ==<br />
<br />
"I'm a Southerner by birth and at heart, though I do wish there were more proper bakeries south of the Mason-Dixon Line. That's possibly one of the major things Yankees have gotten right."<br />
<br />
They didn't do too bad at emancipation or crop-burning, either.--[[User:Willibrord|Willibrord]] 03:36, June 28, 2008 (UTC)<br />
<br />
== Wikipedia: article or version permalink ==<br />
<br />
I am curious as to why you changed the Wikipedia link back to the general article (for the [[Leo VI]] article). Since the Wikipedia page was listed as a source, my understanding is that OrthodoxWiki prefers the version permalink (cf. [[OrthodoxWiki:Style Manual (Importing)]]); for external links (not sources), I can understand using the interwiki for the general Wikipedia article, but this one is a source. —[[User:Magda|<b>magda</b>]] ([[User_talk:Magda|talk]]) 16:22, July 1, 2008 (UTC)<br />
<br />
== Non-standard characters ==<br />
<br />
I remember (so I hope this happened) discussing on the wiki the policy of using standard Latin characters for article names. However, I cannot find any mention of this policy or any discussion about it. I checked the move log, and the only moves for "standard characters" are mine. Do you remember anything about this, or do you have thoughts on writing this up as a policy? (I think it's a good idea to have non-standard characters within the article, and as a redirect to the article.) —[[User:Magda|<b>magda</b>]] ([[User_talk:Magda|talk]]) 22:06, July 1, 2008 (UTC)<br />
<br />
== "African Orthodox Chruch" ==<br />
Hi Fr Andrew :)<br />
I wanted to ask you about a topic I just came across.... In the [[Time of Church History]] article, the entry for 1924 refers to: <br />
''"..Bp. Daniel William Alexander convenes meeting in Kimberley, South Africa, which decides to secede from the African Church (a Protestant denomination) and affiliate with the "African Orthodox Church" in New York under George McGuire;"''<br />
<br />
Anyways, I accidentally came across a webpage that discusses the history of the [http://www.coltranechurch.org/african.htm "African Orthodox Church"], stating "The A.O.C. was founded by George Alexander McGuire in 1921." <br />
<br />
After reading this short summary, I am still not sure who this group is,..obsvioulsy non-canonical with mainstream Orthodoxy?? So, should we have an article on this group in the OW, for clarification purposes? Or at least an article on George Alexander McGuire? What do you think?<br />
Cheers,<br />
Chris.<br />
[[User:Angellight 888|Angellight 888]] 18:32, July 4, 2008 (UTC)<br />
<br />
== A request for Orthodox Christian participants in a project ==<br />
<br />
Dear Admin AsDamick,<br />
<br />
Since I believe in the unity of saints in regards to Christendom as a whole and because I have read excellent works written by Orthodox Christians, I was hoping to get the Orthodox Christian community involved in a project. <br />
<br />
The project I currently have going is the refutation of atheism on the internet. As part of this effort, I created what is likely the seventh most popular article on atheism on the internet in the English speaking world and the article can be found here: http://www.conservapedia.com/Atheism The article is currently ranked #7 at Google USA for the search "atheism". I can use this article to help other articles rank high on the search engines for various articles on atheism by featuring those articles in the aforementioned article. <br />
<br />
I currently work in the search engine optimization field which is simplified is helping clients rank high for Google for various topics and searches. I am willing to teach you some excellent principles in regards to this field so your material would likely have prominence on the internet. The principles are easy to learn and it would be my pleasure to teach my fellow Christians involved in a anti-atheism campaign some fundamental principles in regards to getting their material to rank high for the search engines and do it on a volunteer basis.<br />
<br />
Since Orthodox Christianity suffered greatly under atheistic communism, I would like to have the Orthodox Community be a part of the anti-atheism campaign. Also, there are many Orthodox Christians. Perhaps you could provide me useful feedback in relation to the above anti-atheism article. Also, perhaps you could help me gain the contributions of Orthodox Christians to the anti-atheism campaign.<br />
<br />
I decided to start this campaign partly due to the the New Atheism that has reared its head as of late.<br />
<br />
Please let me know if you or others are interested in any of the above. You can contact me at my user talk page. [[User:Manchuria|Manchuria]] 14:49, July 13, 2008 (UTC)<br />
<br />
== OSource Main Page ==<br />
<br />
Hi, could you please replace current Main Page code with revised code that I have temporarily placed at: '''[[osource:Sandbox]]'''. Thanks - [[User:Ixthis888|Vasiliki]] 03:05, July 16, 2008 (UTC)<br />
<br />
== Hosting copyright material on OrthodoxSource ==<br />
<br />
Hi, I have received permission from an Orthodox priest to host his articles on OrthodoxSource. Now, I wanted to make sure that this would be ok before going and dumping his articles on OS so that I dont get (a) myself into trouble and (b) OrthodoxSource into trouble. What is the process for "documenting" the permission to use the article? Its only me that has a copy of this email on my private gmail email - do I forward Father John Schroedel a copy and is that enough to cover orthodoxSource from copyright issues???? I am very interested to understand what to do from here before I start dumping his material. [[User:Ixthis888|Vasiliki]] 02:02, July 21, 2008 (UTC)<br />
<br />
== Help Me ... please ==<br />
<br />
Can you please modify the Main Page on OrthodoxSource to '''"remove"''' the sentence ''"An online repository of archival and contemporary open-license Orthodox content..."'' which advertises orthodoxSource as "Open-license" ...<br />
<br />
I was emailing Father John Schroedel who explained that by this sentence it can be understood that: ''by open-license, I would mean something that can be freely copied, and perhaps modified. The Creative Commons licenses do a good job of allowing a range of terms and conditions while still encouraging the free use of the content.''<br />
<br />
This is one of his concerns, since he visions: ''I had envisioned, for example, putting archival/historical content there -- such as the old pamphlets that constitute a large part of the printed record of Orthodox in the U.S. in the early part of the last century, or photos of Orthodox places that are distributed under a creative commons license, or other public materials, epecially those items of significance for the history and identity of the Orthodox community.''<br />
<br />
I would like to make him happy (and do things right of course) but I can not modify the Main Page to rectify this mistake of mine :-) That sentence ''"An online repository of archival and contemporary open-license Orthodox content..."'' is a direct cut and paste from "WikiSource" when I was setting up the structure and since you have locked the Main Page, I can not rectify my edit ...<br />
- [[User:Ixthis888|Vasiliki]] 23:49, July 21, 2008 (UTC)<br />
<br />
== Fr John - old Pamphlets ==<br />
<br />
Hi, because I am in Australia picking up the phone is a hard thing to do :-) Can you speak with Father John and ask him which Pamphlets he would like loaded onto OrthodoxSource. I am happy to start "setting" it all up for him ...if you like you can email me the *.pdf's on my personal email ... Do you know how to access my email without me having to post it publicaly? [[User:Ixthis888|Vasiliki]] 00:07, July 22, 2008 (UTC)<br />
<br />
: I really have no idea what you're talking about. Unfortunately, I am also unable to do much outside contact at the moment, since I am at a clergy conference and away from home. (I also don't even have Fr. John's phone number!) &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]] <font face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">('''[[User:ASDamick/Wiki-philosophy|THINK!]]''')</font></small> 19:31, July 23, 2008 (UTC)<br />
<br />
== Taxiarhis ==<br />
<br />
Look, thanks for that. I did a OW search on the word "Taxiarhis" and did not find it ... it never occured to me to search on the "Taxiar'''c'''his" spelling ... thanks for fixing up and sorry to waste your time on something I should have picked up in the first instance. - [[User:Ixthis888|Vasiliki]] 23:14, July 30, 2008 (UTC)<br />
<br />
== Good-morning ==<br />
<br />
Hi, I am a little confused because I didnt revert anyones edits (?) As for the actual note you left on my page ... Thanks and Sorry, if I "intercepted" the edit by the Publication company but I didnt think (at the time) I made any drastic changes (like I didnt delete anything). I dont believe I 'disciplined' them either I made a friendly suggestion and encouraged them by even adding a link and the potential for them to contribute! Anyway, I dont know why as a grown woman I have to explain and apologise by now you should know that I am keen in assisting here so by default - SORRY! Thanks for the heads-up! Maybe you can think about "using"/or "directing" me towards what you actually want from me because quite frankly it gets tiring doing the wrong thing all the time :-) and then being 'advised' :-) so, I will leave it up to you to leave a "task list" for me to follow through on. Cheerio and God Bless. [[User:Ixthis888|Vasiliki]] 22:50, August 6, 2008 (UTC)<br />
<br />
== Email ==<br />
What are the steps in "My Preferences" for making my email accessible without being public? - [[User:Ixthis888|Vasiliki]] 23:07, August 6, 2008 (UTC)<br />
<br />
==Talk:Sarum Use==<br />
Hello Fr, I was trying to add some comments to this discussion page, and when I tried to save it removed all existing comments. Tried to undo the revision, and the undo did not save. Not able to restore,,can you please help?? Thanks, <br />
[[User:Angellight 888|Angellight 888]] 21:22, August 26, 2008 (UTC)<br />
<br />
== http://www.chrysostom.org/writings.html ==<br />
<br />
Hi, two of your links do now work on the "Writings" page ... <br />
:BEATITUDES: http://www.ocf.org/OrthodoxPage/reading/St.Pachomius/matthom15.html<br />
:LORDS PRAYER: http://www.ocf.org/OrthodoxPage/reading/St.Pachomius/matthom19.html<br />
I thought you might want to know this so you could update the page.<br />
[[User:Ixthis888|Vasiliki]] 23:28, November 2, 2008 (UTC)<br />
<br />
PS. I also took a photo of an icon of Chrysostom within the Church of the Holy Trinity, Taksim, Constantinople. It is a gorgeous fresco of him ... I am more than happy to give you permmission to use it on your webpage ... oh yeah, and His relics (God Bless, at the Patriarchate I was weeping when I realised who I was venerating) ...one catch only ... can you change the background colour of the web page from black to something more positive and colourful like white?? LOL [[User:Ixthis888|Vasiliki]] 23:30, November 2, 2008 (UTC)<br />
<br />
== Osource ==<br />
Hey, it's getting all too hard :-)<br />
<br />
I ''have'' asked in the past for some assistance but been ignored - except for Andrew, who has legitimately stepped in and helped set up codes and stuff. Awesome guy. I can offer again, what I said months ago, ... if '''you''', or someone, can just '''DUMP material''' into a Sandbox ... that you believe should be ON Osource or you want on Osource ... I will do the clean up work and categorisation and formatting the very next day :-) if we dont all come to some working solution the site will just sit there neglected ... which would be such a shame as there are many people who are accessing it to read the articles.<br />
<br />
So, what do you say? Will you work with me? Give me 'dumps' of "anytyhing" that does not breach copyright and I will fix it up for the good of OW/OS and the Orthodox community? <br />
<br />
[[User:Ixthis888|Vasiliki]] 22:29, November 20, 2008 (UTC)<br />
<br />
== Updating The Great Schism ==<br />
<br />
Fr. Andrew:<br />
<br />
Who would you prefer that I get permission from to post this material? (I will do so, if possible) , because I believe it will greatly benefit this article!<br />
<br />
Thanks,<br />
<br />
Jaye (Jacifus)<br />
<br />
= Great Schism Edit =<br />
<br />
Fr.<br />
<br />
I respectfully disagree that the Entire Eastern Church was not excommunicated. The Bull said as much. I refer you to Bishop Kallistos "The Orthodox Church". I consider his account to be carefully researched and accurate.<br />
<br />
Jaye (jacifus)<br />
<br />
: Please refer comments on the content of specific articles to their respective talk pages. Thanks! &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]] <font face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">('''[[User:ASDamick/Wiki-philosophy|THINK!]]''')</font></small> 01:08, December 14, 2008 (UTC)<br />
<br />
== Editing OId Believers ==<br />
<br />
Dear father Andrew,<br />
<br />
Perhaps you should have a look at the Old Believers article one again. All cleaning up has been reverted by Fatman2021, without any explanation on the Discussion page. <br />
<br />
I suppose we don't leave the article as it is now and if you have the authority to clean up once again, I'd strongly suggest you'd do so. (If I were to do the job, I'm afraid an edit war with Fatman2021 may become inevitable.) <br />
[[User:Vasstar|Vasstar]] 14:13, December 14, 2008 (UTC)</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=78198Old Believers2008-12-07T17:00:32Z<p>Vasstar: </p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
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Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
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Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
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* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
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=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are performed with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Old_Believers&diff=78197Talk:Old Believers2008-12-07T16:59:47Z<p>Vasstar: /* Deleting the "differences between" section */</p>
<hr />
<div>If they're more properly known as Old Ritualists, shouldn't that be the title of the page, with Old Believers getting a redirect? --[[User:Magda|magda]] 21:38, 15 Apr 2005 (CDT)<br />
<br />
: Well, "Old Believers" is the most usual name in English, and it's how they're listed in printed encyclopedias. "Old Ritualists" is the more literal translation of the Russian name (I believe). --[[User:ASDamick|Rdr. Andrew]] 22:02, 15 Apr 2005 (CDT)<br />
<br />
<br />
Did Patriarch Nikon cause the schism as this article suggests? Perhaps this should be discussed much more.<br />
<br />
http://www.orthodoxengland.org.uk/nikon.htm<br />
<br />
Metropolitan Macarius, and others point toward the state, and not the patriarch, as the main cause.<br />
:Good suggestion. Perhaps you'd be able to incorporate this reference into our article? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 12:59, December 12, 2006 (PST)<br />
<br />
== Big revert ==<br />
<br />
I strongly recommend reverting this article back to its state when it more resembled its source on Wikipedia. The massive rewrite that was done is both generally unencyclopedic and severely biased. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 17:13, December 13, 2006 (PST)<br />
<br />
== Old beliver today ==<br />
<br />
Old belivers have paralel hierarchy in Russia established in XIX century. I believe that sholud be aded to this article. <br />
<br />
--[[User:Ddpbf|Ddpbf]] 04:44, May 17, 2007 (PDT)<br />
<br />
== Major update ==<br />
<br />
I've updated this article by replacing it with the (IMO, far superior) [[w:Old Believers|Wikipedia version]] (the source for the original version here), including various images and some editing on my part. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 05:56, July 13, 2007 (PDT)<br />
<br />
I've just done the same thing and I think some more small ajustments should be made. [[User:Vasstar|Vasstar]] 14:48, August 3, 2008 (UTC)<br />
<br />
== Deleting the "differences between" section (Dec. 2008)==<br />
<br />
I took the liberty to delete almost everything of the "differences between..." section. It repeats many differences which are already mentioned below and is therefore clearly superfluous. Besides, some mentioned differences are very much questionable; in Russia all golovshiki of priestist Old Believers, for instance, use a baton when conducting the choir, so this is not only common for new style orthodoxy. I also don't see the point in mentioning characteristics of new style orthodoxy, being them just the opposite of what Old Believers are practising. Another objection is that the formulation is often obviously not NPOV.<br />
<br />
The main point, however, is that this article is about Old Believers, the Schism of 1666-67, the history and backgrounds of the Old Belief, etc. This is '''not''' an article about ritual and liturgical differences between Old- en New Ritualists. Furthermore, many described differences are extremely detailed and not always characteristic for Old Believers in general. Therefore, sections about these differences (apart from these sections quite a few differences actually '''are''' mentioned!) should in no case screen the main subject of the article.<br />
[[User:Vasstar|Vasstar]] 16:57, December 7, 2008 (UTC)</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Old_Believers&diff=78196Talk:Old Believers2008-12-07T16:59:03Z<p>Vasstar: /* Deleting the "differences between" section */</p>
<hr />
<div>If they're more properly known as Old Ritualists, shouldn't that be the title of the page, with Old Believers getting a redirect? --[[User:Magda|magda]] 21:38, 15 Apr 2005 (CDT)<br />
<br />
: Well, "Old Believers" is the most usual name in English, and it's how they're listed in printed encyclopedias. "Old Ritualists" is the more literal translation of the Russian name (I believe). --[[User:ASDamick|Rdr. Andrew]] 22:02, 15 Apr 2005 (CDT)<br />
<br />
<br />
Did Patriarch Nikon cause the schism as this article suggests? Perhaps this should be discussed much more.<br />
<br />
http://www.orthodoxengland.org.uk/nikon.htm<br />
<br />
Metropolitan Macarius, and others point toward the state, and not the patriarch, as the main cause.<br />
:Good suggestion. Perhaps you'd be able to incorporate this reference into our article? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 12:59, December 12, 2006 (PST)<br />
<br />
== Big revert ==<br />
<br />
I strongly recommend reverting this article back to its state when it more resembled its source on Wikipedia. The massive rewrite that was done is both generally unencyclopedic and severely biased. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 17:13, December 13, 2006 (PST)<br />
<br />
== Old beliver today ==<br />
<br />
Old belivers have paralel hierarchy in Russia established in XIX century. I believe that sholud be aded to this article. <br />
<br />
--[[User:Ddpbf|Ddpbf]] 04:44, May 17, 2007 (PDT)<br />
<br />
== Major update ==<br />
<br />
I've updated this article by replacing it with the (IMO, far superior) [[w:Old Believers|Wikipedia version]] (the source for the original version here), including various images and some editing on my part. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 05:56, July 13, 2007 (PDT)<br />
<br />
I've just done the same thing and I think some more small ajustments should be made. [[User:Vasstar|Vasstar]] 14:48, August 3, 2008 (UTC)<br />
<br />
== Deleting the "differences between" section ==<br />
<br />
I took the liberty to delete almost everything of the "differences between..." section. It repeats many differences which are already mentioned below and is therefore clearly superfluous. Besides, some mentioned differences are very much questionable; in Russia all golovshiki of priestist Old Believers, for instance, use a baton when conducting the choir, so this is not only common for new style orthodoxy. I also don't see the point in mentioning characteristics of new style orthodoxy, being them just the opposite of what Old Believers are practising. Another objection is that the formulation is often obviously not NPOV.<br />
<br />
The main point, however, is that this article is about Old Believers, the Schism of 1666-67, the history and backgrounds of the Old Belief, etc. This is '''not''' an article about ritual and liturgical differences between Old- en New Ritualists. Furthermore, many described differences are extremely detailed and not always characteristic for Old Believers in general. Therefore, sections about these differences (apart from these sections quite a few differences actually '''are''' mentioned!) should in no case screen the main subject of the article.<br />
[[User:Vasstar|Vasstar]] 16:57, December 7, 2008 (UTC)</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Old_Believers&diff=78195Talk:Old Believers2008-12-07T16:57:44Z<p>Vasstar: /* Deleting the "differences between" section */ new section</p>
<hr />
<div>If they're more properly known as Old Ritualists, shouldn't that be the title of the page, with Old Believers getting a redirect? --[[User:Magda|magda]] 21:38, 15 Apr 2005 (CDT)<br />
<br />
: Well, "Old Believers" is the most usual name in English, and it's how they're listed in printed encyclopedias. "Old Ritualists" is the more literal translation of the Russian name (I believe). --[[User:ASDamick|Rdr. Andrew]] 22:02, 15 Apr 2005 (CDT)<br />
<br />
<br />
Did Patriarch Nikon cause the schism as this article suggests? Perhaps this should be discussed much more.<br />
<br />
http://www.orthodoxengland.org.uk/nikon.htm<br />
<br />
Metropolitan Macarius, and others point toward the state, and not the patriarch, as the main cause.<br />
:Good suggestion. Perhaps you'd be able to incorporate this reference into our article? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 12:59, December 12, 2006 (PST)<br />
<br />
== Big revert ==<br />
<br />
I strongly recommend reverting this article back to its state when it more resembled its source on Wikipedia. The massive rewrite that was done is both generally unencyclopedic and severely biased. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 17:13, December 13, 2006 (PST)<br />
<br />
== Old beliver today ==<br />
<br />
Old belivers have paralel hierarchy in Russia established in XIX century. I believe that sholud be aded to this article. <br />
<br />
--[[User:Ddpbf|Ddpbf]] 04:44, May 17, 2007 (PDT)<br />
<br />
== Major update ==<br />
<br />
I've updated this article by replacing it with the (IMO, far superior) [[w:Old Believers|Wikipedia version]] (the source for the original version here), including various images and some editing on my part. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 05:56, July 13, 2007 (PDT)<br />
<br />
I've just done the same thing and I think some more small ajustments should be made. [[User:Vasstar|Vasstar]] 14:48, August 3, 2008 (UTC)<br />
<br />
== Deleting the "differences between" section ==<br />
<br />
I took the liberty to delete almost everything of the "differences between..." section. It repeats many differences which are already mentioned below and is therefore clearly superfluous. Besides, some mentioned differences are very much questionable; in Russia all golovshiki of priestist Old Believers, for instance, use a baton when conducting the choir, so this is not only common for new style orthodoxy. I also don't see the point in mentioning characteristics of new style orthodoxy, being them just the opposite of what Old Believers are practising. Another objection is that the formulation is often obviously not NPOV.<br />
<br />
The main point, however, is that this article is about Old Believers, the Schism of 1666-67, the history and backgrounds of the Old Belief, etc. This is not an article about ritual and liturgical differences between Old- en New Ritualists. Furthermore, many described differences are extremely detailed and not always characteristic for Old Believers in general. Therefore, sections about these differences (apart from these sections quite a few differences actually '''are''' mentioned!) should in no case screen the main subject of the article.<br />
[[User:Vasstar|Vasstar]] 16:57, December 7, 2008 (UTC)</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=78194Old Believers2008-12-07T16:40:47Z<p>Vasstar: Took the liberty to delete much of the section about differences</p>
<hr />
<div>{{cleanup|Convert bullet points to paragraphs.}}<br />
<br />
<br />
[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
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== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
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[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
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== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
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The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
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* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
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* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
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* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
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=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
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* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
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==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
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In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
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The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
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Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
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== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions. <br />
* Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody. <br />
* Many of the appointed readings are performed with a melodic reading style called "poglasitsa", which is similar to "cantillation".<br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
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Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
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==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Roman Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://www.synaxis.info/ SYNAXIS.INFO - Library of Eastren Orthodox Resources]<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=75628Old Believers2008-09-13T13:38:52Z<p>Vasstar: Minor update</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') became separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
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[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=74372Old Believers2008-08-15T16:34:34Z<p>Vasstar: </p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as ''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=74371Old Believers2008-08-15T16:31:29Z<p>Vasstar: Some more updating; moved section</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as '''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
==Similarities between Old Believers and Oriental Orthodox Christians==<br />
<br />
''(These are not true with all Christian Churches)''<br />
<br />
Although [[Oriental Orthodoxy|Oriental Orthodox Churches]] and the rest of Christendom ([[Eastern Orthodoxy|Eastern Orthodox Churches]] and the [[Catholic Church]]) separated in 451 AD following the [[Council of Chalcedon]], striking similarities can be found today between the Old Believers Russian Orthodox Christians and the Oriental Orthodox Christians, such as the [[Coptic Orthodox Church of Alexandria|Copts]], the [[Armenian Apostolic Church|Armenians]], the [[Syriac Orthodox Church|Syriacs]], the [[Ethiopian Orthodox Tewahedo Church|Ethiopians]], and the [[Eritrean Orthodox Tewahedo Church|Eritreans]].<br />
This similarity can be attributed to the fact that both groups are much stricter than any other Christian denomination in resisting even the slightest changes to their liturgy, practices or Orthodox faith as it has been handed down to them by the fathers of the early Church in the first 4 centuries of Christianity.<br />
Some of the most notable similarities between the Old Believers and the Oriental Orthodox Christians include the following:<br />
* Both adhere strictly to the practice of [[baptism]] by three full immersions, and reject the validity of [[baptism]] by sprinkling or pouring of water.<br />
* Both reject any changes or emendations of liturgical or religious texts.<br />
* Both employ monodic singing, as opposed to the polyphonic singing of most other Christian denominations.<br />
* Both reject the use of modern realistic iconography, and adhere to the veneration of traditional icons.<br />
* Both groups practice bows and prostrations during liturgical services, and do not kneel during prayer.<br />
* The liturgical services of both the Old Believers and the [[Oriental Orthodoxy|Oriental Orthodox]] are considerably longer than those of other Christian denominations. These services can last for as long as eight hours on feast days.<br />
* Preparation for communion is very strict for both groups and lasts for days prior to receiving the sacrament.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74282Talk:Avvakum2008-08-11T13:43:06Z<p>Vasstar: </p>
<hr />
<div>== "Old Believers" or "Raskolniki"? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. The resolution to this effect has been taken after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
<br />
''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
<br />
Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
<br />
No need to say, given the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. (Well, certain irreconcilable elements are calling them "Raskolniki" but do such minor groups have to be taken into consideration?) Calling Old Believers ''Raskolinki'' in our time looks like a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
<br />
So, Father, reading stating you that “This is the term that is used” has astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to an excusable ignorance. The above-mentioned article stated, referring to the preceding “anti Old Believers” article, that it is ''“(…) absolutely unacceptable making statements in a (...) style, abounding with disdainful-pejorative expressions.”'' <br />
<br />
I assure you that “Raskolnik” in our days is a quite disdainful expression. In Russian history the very use of this particular term has been prohibited twice, by Catherine II and by Nicholas II. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)<br />
<br />
Простите меня Христа ради. Forgive me if I have offended you in any way, for the Love of Christ.</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74281Talk:Avvakum2008-08-11T13:36:20Z<p>Vasstar: </p>
<hr />
<div>== "Old Believers" or "Raskolniki"? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. The resolution to this effect has been taken after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
<br />
''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
<br />
Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
<br />
No need to say, given the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. (Well, certain irreconcilable elements are calling them "Raskolniki" but do such minor groups have to be taken into consideration?) Calling Old Believers ''Raskolinki'' in our time looks like a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
<br />
So, Father, reading stating you that “This is the term that is used” had astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to an excusable ignorance. The above-mentioned article stated, referring to the preceding “anti Old Believers” article, that it is ''“(…) absolutely unacceptable making statements in a newspaper style, abounding with disdainful-pejorative expressions.”'' <br />
<br />
I assure you that “Raskolnik” in our days is a quite disdainful expression. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)<br />
<br />
Простите меня Христа ради. Forgive me if I have offended you in any way, for the Love of Christ.</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74280Talk:Avvakum2008-08-11T13:31:10Z<p>Vasstar: </p>
<hr />
<div>== "Old Believers" or "Raskolniki"? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted ad infinitum. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. The resolution to this effect has been taken after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
<br />
''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
<br />
Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
<br />
No need to say, given the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. (Well, certain irreconcilable elements are calling them "Raskolniki" but do such minor groups have to be taken into consideration?) Calling Old Believers ''Raskolinki'' in our time looks like a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
<br />
So, Father, reading stating you that “This is the term that is used” had astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to an excusable ignorance. The above-mentioned article stated, referring to the preceding ''“anti Old Believers” article, that it is “(…) absolutely unacceptable making statements in a newspaper style, abounding with disdainful-pejorative expressions.”'' I assure you that “Raskolnik” in our days is quite a disdainful-pejorative expression. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)<br />
<br />
Простите меня Христа ради. Forgive me if I have offended you in any way, for the Love of Christ.</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74279Talk:Avvakum2008-08-11T13:15:33Z<p>Vasstar: </p>
<hr />
<div>== "Old Believers" or "Raskolniki"? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted ad infinitum. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. The resolution to this effect has been taken after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
<br />
''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
<br />
Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
<br />
No need to say, given the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. Calling Old Believers ''Raskolinki'' in our time looks like a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
<br />
So, Father, reading stating you that “This is the term that is used” had astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to a certain ignorance. The above-mentioned article stated, referring to the preceding ''“anti Old Believers” article, that it is “(…) absolutely unacceptable making statements in a newspaper style, abounding with disdainful-pejorative expressions.”'' I assure you that “Raskolnik” in our days is quite a disdainful-pejorative expression. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)<br />
<br />
Простите меня Христа ради. Forgive me if I have offended you in any way, for the Love of Christ.</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74278Talk:Avvakum2008-08-11T13:14:21Z<p>Vasstar: </p>
<hr />
<div>== "Old Believers" or "Raskolniki"? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted ad infinitum. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. The resolution to this effect has been made after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
<br />
''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
<br />
Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
<br />
No need to say, given the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. Calling Old Believers ''Raskolinki'' in our time looks like a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
<br />
So, Father, reading stating you that “This is the term that is used” had astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to a certain ignorance. The above-mentioned article stated, referring to the preceding ''“anti Old Believers” article, that it is “(…) absolutely unacceptable making statements in a newspaper style, abounding with disdainful-pejorative expressions.”'' I assure you that “Raskolnik” in our days is quite a disdainful-pejorative expression. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)<br />
<br />
Простите меня Христа ради. Forgive me if I have offended you in any way, for the Love of Christ.</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74263Talk:Avvakum2008-08-11T12:12:13Z<p>Vasstar: </p>
<hr />
<div>== "Old Believers" or "Raskolniki"? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted ad infinitum. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. This resolution has been made after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
<br />
''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
<br />
Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
<br />
No need to say, giving the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. Calling Old Believers ''Raskolinki'' in our time is a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
<br />
So, Father, reading stating you that “This is the term that is used” had astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to a certain ignorance. The above-mentioned article stated, referring to the preceding ''“anti Old Believers” article, that it is “(…) absolutely unacceptable making statements in a newspaper style, abounding with disdainful-pejorative expressions.”'' I assure you that “Raskolnik” in our days is quite a disdainful-pejorative expression. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)<br />
<br />
Forgive me if I have offended you in any way, for the Love of Christ.</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Avvakum&diff=74262Talk:Avvakum2008-08-11T12:07:21Z<p>Vasstar: New page: == Old Believers or Raskolniki? == Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, publishe...</p>
<hr />
<div>== Old Believers or Raskolniki? ==<br />
<br />
Dear Father Andrew, I would like to bring to your attention the following – some excerpts from an article about relations with Old Believers, published in a well-known Russian magazine, “Russkij Dom”, being published with the blessing of Patriarch Alexei II of Russia. Perhaps you know Russian, but for those who don’t, I’ve translated the text to the best of my abilities. This article has been written as a reaction to another article, where the Old Believers were being taunted ad infinitum. <br />
<br />
In 1988 ''“(…) a special “Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers” has been founded. This resolution has been made after the speech of (…) metropolite Kirill of Smolensk and Kaliningrad, who analyzed the relations with the Old Believers of the Russian Orthodox Church and who came to the conclusion of the necessity to continue cooperation and strengthening ties with them in order to establish “kind and confidential interaction”, which is especially needed given the threat of globalization. There is no need to convince Russian orthodox that, our national Russian identity being threatened, the Old Believers are our closest allies. At any rate, there are objective preconditions supporting this idea: we have a common Motherland, a common history, a common faith and common ethical values. Why then spoil our relations with the Old Believers which are gradually indeed becoming kind and confidential? (…) However, the reached level of interaction is still feeble, we’ve got many ill-wishers, in who’s interest it is to maintain the old Schism and provoke some new ones.” <br />
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''“We’d like to remind of a most important and relatively unknown document approved by the Church (…). This is about the resolution of the Holy Synod of the Russian Orthodox Church, taken at the 4th June 1999: “…Call upon publishers, issuing Church literature, to apply a critical approach concerning reprinting pre-revolutionary literature, when under the influence of civil authorities the Old Believers were criticized using incorrect and unacceptable methods.” Unfortunately, such literature is being reprinted from time to time.”'''' <br />
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Father Ioann Mirolyubov, theologian, secretary of the Committee of the Russian Orthodox Church for Old Believer Issues and Interaction with the Old Believers”<br />
“Russkij Dom” No. 7, 2007, pp. 46-47<br />
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No need to say, giving the above, that the derogating term ''Raskolnik'' – for those unfamiliar with Russian history and the Russian language: it ''is'' a pejorative term – is definitely not the one used nowadays in any official (or unofficial, for that matter) statement, be it in writing of by mouth, be it by critics or not. Calling Old Believers ''Raskolinki'' in our time is a remnant of the time when the Russian State and the Russian State Church regarded the Old Believers as enemies and when both the Schism and the Old Believers were covered in a biased manner. Sadly, not all relicts of those days have vanished, especially in Russia. One would almost say that calling Old Believers ''Raskolniki'' in our time does not at all comply with “political correctness.” <br />
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So, Father, reading stating you that “This is the term that is used” had astonished me greatly. Used when? Used by whom? Used in what context? Unless it is being used by someone outside Russia, due to a certain ignorance. The above-mentioned article stated, referring to the preceding ''“anti Old Believers” article, that it is “(…) absolutely unacceptable making statements in a newspaper style, abounding with disdainful-pejorative expressions.”'' I assure you that “Raskolnik” in our days is quite a disdainful-pejorative expression. I do not blame you personally, but your statement really has amazed me. [[User:Vasstar|Vasstar]] 12:07, August 11, 2008 (UTC)</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Avvakum&diff=74261Avvakum2008-08-11T12:00:04Z<p>Vasstar: See Discussion Page</p>
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<div>'''Avvakum Petrov''' was a [[priest]] in the [[Church of Russia]] during the seventeenth century. He was a leader in the opposition to the reforms instituted into the Russian Church by Patriarch [[Nikon of Moscow|Nikon]]. For him, his opposition resulted in imprisonment, exile to Siberia, and numerous other hardships that continued even after Patr. Nikon was deposed as patriarch and culminated in Fr. Avvakum being burn at the stake. His life of opposition in recorded in his autobiography. The opposition groups that he led become known as the ''Old Believers'' or ''Raskolniki'' ("schismatics," a term used by some critics).<br />
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== Life ==<br />
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Avvakum was born on [[November 20]], 1621 in the village of Grigorovo, near Nizhni Novgorod, into a priestly family. His father Peter was a priest and his mother, Marija, after being widowed became a [[nun]] under the name Marfa. His mother was very pious and and impressed this piety upon Avvakum. He married a blacksmith's daughter, Anastasia. After his mother died he moved to another village. He was [[ordination|ordained]] a [[deacon]] at the age of twenty one. Two years later was ordained a priest and then eight years later raised to [[archpriest]].<br />
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Fr. Avvakum was a man of spiritual intensity and was very active as a priest, with many spiritual children and traveled extensively, even to Siberia preaching and teaching the Word of God. In the 1640s he joined the Russian revival movement, Zealots of Piety, but on the ascension of Nikon as Patriarch of Russia in 1652, Avvakum and his followers turned against the revival movement as they felt Patr. Nikon's policies and actions were undermining the authority of the Church [[hierarch]]y. Then, in 1653, Fr. Avvakum with Ivan Nernov and others, including his wife and family, were deported to exile in Siberia by the patriarch for their opposition to his policies and in particular the changes in the ancient rites and practices.<br />
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In 1658, Patr. Nikon left the office of patriarch and entered the Ascension [[monastery]] as he was pressured about his assumption of sovereign styles. He was finally deposed by a council that included representatives of the other patriarchates in February 1666. While ‘out of office' and deposed his reforms remained, being enforced vigorously by the State.<br />
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Fr. Avvakum was allowed to return to Moscow in 1662, but his continued opposition to the Nikon reforms and his vigorous defense of his principles resulted in deportation again, the time to northern Russia. In 1666, the same council that deposed Nikon affirmed the reforms Nikon instituted and condemned Fr. Avvakum's opposition. Then the council anathematized and deported Fr. Avvakum and his followers to Pustozersk in the extreme northeastern part of European Russia. Over the next fifteen years with the presence of Fr. Avvakum and his followers Pustozersk became the spiritual center for what became the [[Old Believers]] movement. At Pustozersk, Fr. Avvakum remained relatively free for the first three years, but in the following years he and his followers came under increasingly harsh treatment and imprisonment including torture and mutilation. It was also during this time that Fr. Avvakum wrote his autobiography and many [[epistle]]s and treatises as the movement continued to grow. His autobiography, ''The Life of Archpriest Avvakum by Himself'', remains a masterpiece of 17th century Russian literature.<br />
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Then in 1682, the government, unable to control the growth of the Old Believer movement, sentenced Fr. Avvakum and his three followers, Deacon Fedor, [[monk]] Epiphany, and Fr. Lazar, to be burned at the stake. Fr. Avvakum died on [[April 14]], 1682.<br />
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== External links ==<br />
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* [[Wikipedia:Avvakum]]<br />
* [http://www.uoregon.edu/~sshoemak/325/texts/avvakum.htm Life of Archpriest Avvakum by Himself - Selections]<br />
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[[Category:Priests]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=74253Old Believers2008-08-10T19:07:39Z<p>Vasstar: </p>
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<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
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In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
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Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as '''Old Ritualists''.<br />
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Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
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== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
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== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
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Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
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The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
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Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
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=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
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{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
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Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
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== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
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=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
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Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
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In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
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== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
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In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
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Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
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Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
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[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
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Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
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Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
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== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
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The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
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=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
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The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
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* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
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* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
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* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
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=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
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* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
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====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
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==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
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== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
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* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=74252Old Believers2008-08-10T19:02:57Z<p>Vasstar: /* Backgrounds */</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as '''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[Image:Bila Krynytsya Uspensky Sobor.jpg|thumb|300px|The Uspenksy cathedral in Belaya Krinitsa (beginning 20th century), the oldest centre of the priestist Old Believers]] <br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=74251Old Believers2008-08-10T19:00:27Z<p>Vasstar: Updated this section</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as '''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[Image:Bila Krynytsya Uspensky Sobor.jpg|thumb|300px|The Uspenksy cathedral in Belaya Krinitsa (beginning 20th century), the oldest centre of the priestist Old Believers]] <br />
As Sergej Zenkovsky points out in his standard work "Russia's Old Believers", the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing [[Western world|Western]] influence, [[secularization]], and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Beliers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the [[spirituality|spiritual]] power and knowledge of past centuries, embodied in external forms. <br />
<br />
The Old Believers reject the idea of contents ''a priori'' prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, esthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
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[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
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[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Avvakum&diff=73842Avvakum2008-08-03T14:59:00Z<p>Vasstar: "Raskolniki" is a derogatory term and for that matter not NPOV</p>
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<div>'''Avvakum Petrov''' was a [[priest]] in the [[Church of Russia]] during the seventeenth century. He was a leader in the opposition to the reforms instituted into the Russian Church by Patriarch [[Nikon of Moscow|Nikon]]. For him, his opposition resulted in imprisonment, exile to Siberia, and numerous other hardships that continued even after Patr. Nikon was deposed as patriarch and culminated in Fr. Avvakum being burn at the stake. His life of opposition in recorded in his autobiography. The opposition groups that he led become known as the '''Old Believers'''.<br />
<br />
== Life ==<br />
<br />
Avvakum was born on [[November 20]], 1621 in the village of Grigorovo, near Nizhni Novgorod, into a priestly family. His father Peter was a priest and his mother, Marija, after being widowed became a [[nun]] under the name Marfa. His mother was very pious and and impressed this piety upon Avvakum. He married a blacksmith's daughter, Anastasia. After his mother died he moved to another village. He was [[ordination|ordained]] a [[deacon]] at the age of twenty one. Two years later was ordained a priest and then eight years later raised to [[archpriest]].<br />
<br />
Fr. Avvakum was a man of spiritual intensity and was very active as a priest, with many spiritual children and traveled extensively, even to Siberia preaching and teaching the Word of God. In the 1640s he joined the Russian revival movement, Zealots of Piety, but on the ascension of Nikon as Patriarch of Russia in 1652, Avvakum and his followers turned against the revival movement as they felt Patr. Nikon's policies and actions were undermining the authority of the Church [[hierarch]]y. Then, in 1653, Fr. Avvakum with Ivan Nernov and others, including his wife and family, were deported to exile in Siberia by the patriarch for their opposition to his policies and in particular the changes in the ancient rites and practices.<br />
<br />
In 1658, Patr. Nikon left the office of patriarch and entered the Ascension [[monastery]] as he was pressured about his assumption of sovereign styles. He was finally deposed by a council that included representatives of the other patriarchates in February 1666. While ‘out of office' and deposed his reforms remained, being enforced vigorously by the State.<br />
<br />
Fr. Avvakum was allowed to return to Moscow in 1662, but his continued opposition to the Nikon reforms and his vigorous defense of his principles resulted in deportation again, the time to northern Russia. In 1666, the same council that deposed Nikon affirmed the reforms Nikon instituted and condemned Fr. Avvakum's opposition. Then the council anathematized and deported Fr. Avvakum and his followers to Pustozersk in the extreme northeastern part of European Russia. Over the next fifteen years with the presence of Fr. Avvakum and his followers Pustozersk became the spiritual center for what became the [[Old Believers]] movement. At Pustozersk, Fr. Avvakum remained relatively free for the first three years, but in the following years he and his followers came under increasingly harsh treatment and imprisonment including torture and mutilation. It was also during this time that Fr. Avvakum wrote his autobiography and many [[epistle]]s and treatises as the movement continued to grow. His autobiography, ''The Life of Archpriest Avvakum by Himself'', remains a masterpiece of 17th century Russian literature.<br />
<br />
Then in 1682, the government, unable to control the growth of the Old Believer movement, sentenced Fr. Avvakum and his three followers, Deacon Fedor, [[monk]] Epiphany, and Fr. Lazar, to be burned at the stake. Fr. Avvakum died on [[April 14]], 1682.<br />
<br />
== External links ==<br />
<br />
* [[Wikipedia:Avvakum]]<br />
* [http://www.uoregon.edu/~sshoemak/325/texts/avvakum.htm Life of Archpriest Avvakum by Himself - Selections]<br />
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[[Category:Priests]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=User:Vasstar&diff=73841User:Vasstar2008-08-03T14:52:11Z<p>Vasstar: </p>
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<div>My Christian name is Vasilij and I live in Moscow, though I am not of Russian origin.<br />
{{userboxtop}}<br />
{{user old believer}}<br />
{{userboxbottom}}</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Talk:Old_Believers&diff=73840Talk:Old Believers2008-08-03T14:48:05Z<p>Vasstar: /* Major update */</p>
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<div>If they're more properly known as Old Ritualists, shouldn't that be the title of the page, with Old Believers getting a redirect? --[[User:Magda|magda]] 21:38, 15 Apr 2005 (CDT)<br />
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: Well, "Old Believers" is the most usual name in English, and it's how they're listed in printed encyclopedias. "Old Ritualists" is the more literal translation of the Russian name (I believe). --[[User:ASDamick|Rdr. Andrew]] 22:02, 15 Apr 2005 (CDT)<br />
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<br />
Did Patriarch Nikon cause the schism as this article suggests? Perhaps this should be discussed much more.<br />
<br />
http://www.orthodoxengland.org.uk/nikon.htm<br />
<br />
Metropolitan Macarius, and others point toward the state, and not the patriarch, as the main cause.<br />
:Good suggestion. Perhaps you'd be able to incorporate this reference into our article? &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 12:59, December 12, 2006 (PST)<br />
<br />
== Big revert ==<br />
<br />
I strongly recommend reverting this article back to its state when it more resembled its source on Wikipedia. The massive rewrite that was done is both generally unencyclopedic and severely biased. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 17:13, December 13, 2006 (PST)<br />
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== Old beliver today ==<br />
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Old belivers have paralel hierarchy in Russia established in XIX century. I believe that sholud be aded to this article. <br />
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--[[User:Ddpbf|Ddpbf]] 04:44, May 17, 2007 (PDT)<br />
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== Major update ==<br />
<br />
I've updated this article by replacing it with the (IMO, far superior) [[w:Old Believers|Wikipedia version]] (the source for the original version here), including various images and some editing on my part. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 05:56, July 13, 2007 (PDT)<br />
<br />
I've just done the same thing and I think some more small ajustments should be made. [[User:Vasstar|Vasstar]] 14:48, August 3, 2008 (UTC)</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=73839Old Believers2008-08-03T14:45:45Z<p>Vasstar: Brought the article somewhat more in accord with the current WP-version</p>
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<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting the defiant Boyarynya arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as '''Old Ritualists''.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Духа Святаго, Господа''' истиннаго''' и Животворящаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Духа Святаго, Господа Животворящаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебе, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебе, Боже (thrice ''alleluia'')<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Backgrounds'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
<br />
* [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
* Okruzhniki (extinct)<br />
* Neokruzhniki (extinct)<br />
<br />
* Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
* [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
<br />
* Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
<br />
* [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
* Novopomortsy, or "New Pomortsy" - accept marriage<br />
* Staropomortsy, or "Old Pomortsy" - reject marriage<br />
* [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
* [[Fillipovtsy]].<br />
* [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals.<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
* Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
* Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
* Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
* Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
* Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
* On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
* While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
* Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
* It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Backgrounds ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
The Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke loose from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
Outsiders have often depicted the Old Believers' movement as an obscure, fanatic faith in rituals that led to the deaths of tens of thousands of ignorant people. All people of that time, however, felt that ritual expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the [[spirituality|spiritual]] power and knowledge of past centuries, embodied in external forms. <br />
<br />
The circumstance that the church reforms of Nikon considered mainly liturgical texts and rituals, sometimes leads to a view of the Old believers faith as being extremely conservative, not able to develop, and preferring form to content. From an Old Believers' point of view, the idea of contents ''a priori'' prevailing over form appears simplistic. To illustrate their response, consider poetry. If one converts a poem into prose, the "contents" of the poem may remain intact, but the poem will lose its charm, emotional impact, and much of its ability to influence an audience's reaction; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, aesthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning have had a connection with doctrinal truth, changing these rituals can have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative and mistrustful of anything they see as insufficiently Russian. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries. This observation stands in apparent contradiction of the official doctrines of the Old Believers' faith, but centuries of struggle developed in them a habit of working and living without great concern for the State or for mainstream cultural influences. Old Believers also lent money to each other with a much lower interest rate than any financial institutions and individuals, which helped them to arrange a cross-financing network and to accumulate capital.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
<br />
[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=Old_Believers&diff=73838Old Believers2008-08-03T14:20:10Z<p>Vasstar: There is not such a word in Russian.</p>
<hr />
<div>[[Image:Boyarynja Morozova.jpg|frame|Detail of the painting ''Boyarynya Morozova'' by Vasily Surikov depicting a defiant Old Believer arrested by Tsarist authorities in 1671. She holds two fingers raised: a hint of the old (i.e. "proper") way of [[Sign of the cross|cross-signing]] oneself: with two fingers, rather than with three.]]<br />
<br />
In the context of Russian Orthodox church history, the '''Old Believers''' (Russian: ''старове́ры'' or ''старообря́дцы'') separated after 1666-1667 from the hierarchy of the [[Church of Russia]] as a protest against church reforms introduced by [[Patriarch]] [[Nikon of Moscow]].<br />
<br />
Old Believers continue liturgical practices which the Russian Orthodox Church maintained before the implementation of these reforms. Because of the use of these older liturgical practices, they are also known as '''Old Ritualists'', especially by those who recognize the faith of the Old Believers as being identical with mainstream Orthodoxy.<br />
<br />
Russian-speakers refer to the schism itself as ''raskol'' ('''раскол''' - etymologically indicating a "cleaving-apart").<br />
<br />
== Introductory summary of origins==<br />
In 1652, [[Patriarch]] [[Nikon of Moscow]] (r. 1652-1658) introduced a number of ritual and textual reforms with the aim of achieving uniformity between Russian and Greek Orthodox practices. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. He acted without adequate consultation with the clergy and without gathering a council. After the implementation of these innovations, Muscovite state power [[anathema]]tized and suppressed those who acted contrary to them. These traditionalists became known as "Old Believers" or "Old Ritualists".<br />
<br />
== The reforms of Patriarch Nikon ==<br />
By the middle of the 17th century Greek and Russian church officials, including Patriarch Nikon, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and missal texts of its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had become dissonant from the other Orthodox churches. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations (Kapterev N.F., 1913, 1914; Zenkovskij S.A., 1995, 2006). <br />
<br />
Nikon, supported by Tsar [[Alexis I of Russia|Alexis I]] (r. 1645-1676), carried out some preliminary liturgical reforms. In 1652, he convened a [[synod]] and exhorted the clergy on the need to compare Russian ''[[Typikon]]'', ''[[Euchologion]]'', and other [[liturgical books]] with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow in order to have them subjected to a comparative analysis. Such a task would have taken many years of conscientious research and could hardly have given an unambiguous result, given the complex development of the Russian liturgical texts over the previous centuries and an almost complete lack of textual historigraphic techniques at the time.<br />
<br />
The ''[[locum tenens]]'' for the Patriarch, [[Pitirim of Krutitsy]], convened a second synod in 1666, which brought Patriarch [[Michael III of Antioch]], Patriarch [[Paisius of Alexandria]] and many [[bishop]]s to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 roubles in gold and furs for their participation (Zenkovskij S.A., 1995, 2006). This council officially established the reforms and anathematized not only all those opposing the innovations, but the old Russian books and rites themselves as well. As a side-effect of condemning the past of the Russian Orthodox Church and her traditions, the messianic theory depicting Moscow as the [[Third Rome]] appeared weaker. Instead of the guardian of Orthodox faith, Russia seemed an accumulation of serious liturgical mistakes.<br />
<br />
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006). <br />
<br />
=== Main alterations introduced by Patriarch Nikon ===<br />
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:<br />
<br />
{| class="wikitable"<br />
|-<br />
! !! Old Practice !! New Practice<br />
|-<br />
! Spelling of ''[[Jesus]]''<br />
| Ісусъ || Іисусъ<br />
|-<br />
! [[Creed]]<br />
| рождена, '''а''' не сотворена ''(begotten '''but''' not made)''; И в Дѹха Свѧтаго, Господа''' истиннаго''' и Животворѧщаго ''(And in the Holy Ghost, the '''True''' Lord, the Giver of Life)'' || рождена, не сотворена ''(begotten not made)''; И в Дѹха Свѧтаго, Господа Животворѧщаго ''(And in the Holy Ghost, the Lord, the Giver of Life)''<br />
|-я<br />
! [[Sign of the Cross]]<br />
| Two fingers, straightened || Three fingers, straightened<br />
|-<br />
!Number of [[Prosphora]] in the Liturgy<br />
| Seven Prosphora || Five Prosphora<br />
|-<br />
! Direction of Procession<br />
| Sunwise || Counter-Sunwise<br />
|-<br />
!Alleluia<br />
| Аллилуїa, аллилуїa, слава Тебѣ, Боже ''(Alleluia, alleluia, glory to Thee, o God)''|| Аллилуїa, аллилуїa, аллилуїa, слава Тебѣ, Боже (thrice ''alleluia'')<br />
|-<br />
!Glory be to the Father<br />
| Слава Отцѹ и Сынѹ и Свѧтомѹ Дѹхѹ, И нынe и приснω и во вѣки вѣкωмъ. Аминь. ''(Slava Otsu i Synu i Svyatomu Dukhu, i nynie i prisno i vo vieki viekom. Amin.) || Слава Отцѹ и Сынѹ и Свѧтомѹ Дѹхѹ, И нынe и приснω и во вѣки вѣкωвъ. Аминь. ''(... i vo vieki viekov. Amin)''<br />
|}<br />
<br />
Notes on other differences appear below. Modern readers may perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the very beginning represented and symbolised doctrinal truth (see the section on ''Justification of Old Belief'' below). Furthermore, the authorities imposed the reforms in an autocratic fashion, with no consultation of the people who would become subject to them, and the reaction against the so-called Nikonian reforms would have objected as much to the manner of imposition as to the actual alterations. In addition, changes often occurred arbitrarily in the texts. For example, wherever the books read 'Христосъ' ("Christ"), Nikon's assistants substituted 'Сынъ' ("the Son"), and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' ("Church"), Nikon substituted 'Храмъ' ("Temple") and vice-versa. The perceived arbitrariness of the changes infuriated the faithful, who resented needless change for the sake of change.<br />
<br />
== The Schism or "Raskol" ==<br />
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers. Even after the deposition of patriarch Nikon (1658), who presented too strong a challenge to the Tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the [[Antichrist]]. Under the guidance of Archpriest [[Avvakum]] Petrov (1620 or 1621 to 1682), who had become the leader of the conservative camp within the Old Believers' movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State church had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. <br />
<br />
=== After the schism ===<br />
After 1685 a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether. However, Old Believers became the dominant denomination in many regions, including Pomorye (Arkhangelsk region), Guslitsy, Kursk region, the Urals, Siberia, etc. A compact 40,000-strong Lipovan community of Old Believers still lives in neighboring Kiliia raion (Vilkov) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, about 25% of the population in Russia said that they belonged to one of the Old Believer branches.<br />
<br />
Government oppression could vary from relatively moderate, as under [[Peter the Great]] (r. 1682-1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard), to intense, as under Tsar [[Nicholas I of Russia|Nicholas I]] (r. 1825-1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.<br />
<br />
In 1905 Tsar [[Nicholas II of Russia|Nicholas II]] signed an Act of religious freedom, which ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited (as under [[Catherine the Great]] (reigned 1762 - 1796)) to refer to Old Believers as ''raskolniki'' (schismatics), a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Nevertheless some restrictions for Old Believers continued: for example, they had no right to join the civil service.<br />
<br />
== Modern situation ==<br />
[[Image:Oldbelieverchurch in Oregon.jpg|thumb|200px|Old Believer church outside of Gervais, Oregon.]]<br />
<br />
In 1971 the Moscow Patriarchate revoked the anathemas placed on the Old Believers in the 17th century, but most Old Believer communities have not returned to Communion with other Orthodox Christians.<br />
<br />
Estimates place the total number of Old Believers remaining today at from 1 to 10 millions, some living in extremely isolated communities in places to which they fled centuries ago to avoid persecution. One [http://www.churchofthenativity.net/index.html Old-Believer parish] in the United States has entered into communion with the [[Russian Orthodox Church Outside Russia]].<br />
<br />
Old-Believer churches in Russia currently have started restoration of their property, although Old Believers (unlike the nearly-official mainstream Orthodoxy) face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: [[Rogozhskaya Zastava]] ([[Popovtsy]] of the [[Belokrinitskaya hierarchy]] official center), a cathedral for the [[Novozybkovskaya hierarchy]] in [[Zamoskvorech'ye]] and [[Preobrazhenskaya Zastava]] where [[Pomortsy]] and [[Fedoseevtsy]] coexist.<br />
<br />
[[Image:Evstafiev-old-believers-oregon-usa.jpg|thumb|250px|Russian Old Believers in Woodburn, Oregon. Photo by Mikhail Evstafiev.]]<br />
<br />
Within the Old-Believer world, only [[Pomortsy]] and [[Fedoseevtsy]] treat each other relatively well; none of the other denominations acknowledge each other. Ordinary Old Believers display some tendencies of intra-branch [[ecumenism]], but these trends find sparse support among the official leaders of the congregations.<br />
<br />
Nowadays Old Believers live all over the world they scattered mainly due to persecutions under the Tsars and due to the Russian Revolution of 1917. Significant Old-Believer communities exist in Plamondon, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer (Voznesenka, Razdolna, and Kachemak Selo), Anchor Point (Nikolaevsk), Willow, the Palmer/Wasilla Area, Anchorage, Delta Junction, The Anton Larson Bay Area, and on Raspberry Island. A flourishing community also exists in Sydney, Australia.<br />
<br />
== Old Believer groups ==<br />
Although all Old Believers groups emerged as a result of opposition to the Nikonian reform, they do not constitute a single monolithic body. In fact, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re-baptism before admitting a member of another group into their midst. <br />
<br />
The terminology used for the divisions within the Old-Believer denomination does not always make precise delineations. Generally, people may refer to a larger movement or group — especially in the case of such major ones as ''popovtsy'' and ''bespopovtsy'' — as a ''soglasie'' or ''soglas'' (in English: "agreement" or more generally, "confession"). Another term, ''tolk'' (English: "teaching") usually applies to lesser divisions within the major "confessions". In particular it can characterize multiple sects that have appeared within the ''bespopovtsy'' movement.<br />
<br />
=== Popovtsy ===<br />
Since none of the bishops joined the Old Believers (except Bishop Pavel of Kolomna, who suffered execution), apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the “priestist” Old Believers (поповцы (''[[Popovtsy]]'')) and the non-priestist Old Believers (беспоповцы ([[Bespopovtsy]] — literally "priestless ones")).<br />
<br />
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonian reforms. In 1846 they convinced Amvrosii Popovich (1791-1863), a deposed [[Greek Orthodox]] bishop whom Turkish pressure had had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old-Believer priests as bishops. In 1859, the number of Old-Believer bishops in Russia reached ten, and they established their own [[episcopate]], the [[Belokrinitskaya hierarchy]]. Not all priestist Old Believers recognized this hierarchy. Dissenters known as беглопоповцы (''beglopopovtsy'') obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. [[Popovtsy]] have priests, bishops and all [[sacrament]]s, including the [[eucharist]]. <br />
** [[Belokrinitskaya hierarchy]] - The largest [[Popovtsy]] denomination. One can refer to the Russian part of this denomination as the [[Belokrinitskoe Soglasie]] (the "Belokrinitsky Agreement") or as the [[Russian Orthodox Old-Rite Church]].<br />
*** Okruzhniki (extinct)<br />
*** Neokruzhniki (extinct)<br />
** Novozybkovskaya hierarchy or [[Russian Old-Orthodox Church]]<br />
** [[Beglopopovtsy]] (extinct, now the Russian Old-Orthodox Church)<br />
** Luzhkane, also known as ''Luzhkovskoe soglasie'' (extinct). In some places, they had no priests and so belonged to [[Bespopovtsy]].<br />
<br />
=== Bespopovtsy ===<br />
The Bespopovtsy (the "priestless") rejected "the World" where [[Antichrist]] reigned; they preached the imminent end of the world, [[asceticism]], adherence to the old rituals and the old faith. The Bespopovtsy claimed that the true church of Christ had ceased to exist on Earth, and they therefore renounced priests and all sacraments except [[baptism]]. The Bespopovtsy movement has many sub-groups. [[Bespopovtsy]] have no priests and no [[eucharist]].<br />
** [[Pomortsy]] or Danilovtsy (not to be confused with Pomors) originated in North European Russia (Russian Karelia, Arkhangelsk region). Initially they rejected marriage and prayer for the Tsar. <br />
** Novopomortsy, or "New Pomortsy" - accept marriage<br />
** Staropomortsy, or "Old Pomortsy" - reject marriage<br />
** [[Fedoseevtsy]] – “Society of Christian Old Believers of the Old Pomortsy Unmarried Confession” (1690s- present); deny marriage and practise cloister-style asceticism.<br />
** [[Fillipovtsy]].<br />
** [[Chasovennye]] (from a word ''chasovnya'' - a chapel) - Siberian branch. The Chasovennye initially had priests, but later decided to change to a priestless practice. Also known as [[Semeyskie]] (in the lands east of Baykal Lake).<br />
<br />
====Bespopovsty: Minor groups====<br />
Aside from these major groups, many smaller groups have emerged and died out at various times since the end of 17th century:<br />
* ''Aristovtsy'' (beginning of 19th to the beginning of 20th centuries; extinct) - from the name of the merchant Aristov;<br />
* ''Titlovtsy'' (extinct in 20th cent.) - emerged from [[Fedoseevtsy]], supported the use of [[Pontius Pilate|Pilate]]'s inscription upon the cross (''titlo''), which other groups rejected;<br />
* ''Troparion'' confession (troparschiki) - a group that commemorated the tsar in the hymns ([[troparia]]);<br />
* Daniel’s confession of the “partially married” (''danilovtsy polubrachnye'');<br />
* Adamant confession (''adamantovy'') - refused to use money and passports (as containing the seal of [[Antichrist]]); <br />
* Aaron's confession (''aaronovtsy'') - second half of the 18th century, a spin-off of the Fillipovtsy.<br />
* “Grandmother’s confession” or the Self-baptized - practiced self-baptism or the baptism by midwives (''babushki''), since the priesthood — in their opinion — had ceased to exist;<br />
* “Hole-worshippers” (''dyrniki'') - relinquished the use of [[icons]] and prayed to the east through a hole in the wall (!);<br />
* Melchisedecs (in Moscow and in [[Bashkortostan]]) - practiced a peculiar lay "quasi-eucharistic" rite;<br />
* “Runaways” (''beguny'') or “Wanderers” (''stranniki'');<br />
* “Netovtsy” or Saviour’s confession - denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian ''net'' "no", since they have "no" sacraments, "no" churches, "no" priests etc.<br />
<br />
==Edinovertsy==<br />
'''Edinovertsy''' (Russian: единоверцы -- 'people of the same faith', as opposed to ''староверы'' -- people of the "old faith", i.e., Old Believers) - Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the [[omophorion]] of the Russian Orthodox Church of the Moscow Patriarchate or of the Russian Church Abroad. They retain the use of the pre-Nikonian rituals. They usually refer to themselves as "Old Ritualists" (''staroobryadtsy''), rather than as "Old Believers".<br />
<br />
== Differences between the Old Believers and post-Nikonian Russian Orthodoxy ==<br />
[[Image:Pantokrator of Sinai.jpg|thumb|right|6th century icon, depicting Christ giving a blessing. Two fingers appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.]]<br />
<br />
* Old Believers use two fingers while making the [[sign of the cross]] (two fingers straightened, three folded) while new-style Orthodoxy uses three fingers for the sign of cross (three fingers straightened, two fingers folded). Old Ritualists generally say the [[Jesus Prayer]] with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable.<br />
* Old Believers reject all changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch [[Nikon of Moscow|Nikon]]. Thus they continue to use the older [[Church Slavonic]] translation of the sacred texts, including the [[Psalter]], striving to preserve intact the "pre-Nikonian" practices of the Russian Church.<br />
* Old Believers only recognize performing [[baptism]] through three full immersions, and reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century).<br />
* Old Believers in principle oppose [[ecumenism]], despite many instances of good relationships and collaboration with other Eastern Orthodox churches.<br />
<br />
Old Believers and new-style Orthodoxy have a lot of small, but essential differences in their respective church services. The very style and atmosphere of the services differs:<br />
** Old Believers perform the [[Divine Liturgy]] with seven [[prosphora]], not five, as in new-style Orthodoxy. <br />
** Old Believers chant the [[alleluia]] verse after the psalmody twice, not three times.<br />
** Old Believers do not use [[polyphony|polyphonic]] singing, but only monophonic (unison) chant. They also have their own way of writing down music: not with linear notation, but with special signs — ''kryuki'' or ''znamena'' ("hooks: or "banners" in English translation; see [[Znamenny Chant]]). Old Believers practice several different types of Znamenny Chan]: [[znamenny raspev]], [[stolpovoy raspev]], [[pomorsky raspev]] (or khomovoe singing), [[demestvenny raspev]], etc. <br />
** Old Believers use only [[icon]]s of old Russian or Byzantine iconography; they do not believe in venerating realistic images of Christ, the [[Theotokos]] and the saints as icons (which has wide acceptance in new-style Orthodoxy). Old Ritualists do not accept photographic or printed reproductions of icons in their worship. <br />
** Old Believers do not kneel while praying, but in comparison with new-style Orthodoxy, they perform more bows and prostrations. While making prostrations, Old Believers use a special little rug called a ''[[podruchnik]]'', placing their hands on it. The fingers used to make the Sign of the Cross must remain clean during the prayers.<br />
** On average the Old Believers' services last two to three times longer than in new-style Orthodoxy. In general, the Old Believers insist on following the rubrics to the letter, and refrain from shortening the [[Psalter]] readings and hymnography. They also tend to combine several services together, sometimes redundantly. Thus, a typical Old-Rite "vigil service" (''vsenoschnoe bdenie'') would include shortened ("small") [[vespers]], a solemn ("great") vespers, [[compline]], midnight office, [[matins]] and [[Hours|the First Hour]].<br />
[[Image:Lestovka.jpg|right|thumb|Lestovka]]<br />
** While saying repetitive prayers, Old Believers use a special type of beads called ''[[lestovka]]''.<br />
** Old Believers who have ordained priests use a more strict preparation before [[Eucharist|Communion]] — with very strict fasting within the week before Communion. This explains in part why Communion among laity is common only during the [[Lent]] and other long fasts.<br />
** It is common after each [[confession]] to have some [[epitimia]]. Usually, it is certain number of bows, which are counted with the help of a lestovka.<br />
* Old Believers do not venerate saints that appeared in Orthodoxy after 1666. For example, they do not venerate St. [[Seraphim of Sarov]], one of the most well-known Russian saints of the 19th century. On the other hand, many Old Believers' ecclesial bodies have [[canonization|canonized]] a number of saints who are not recognized by the Russian Orthodox Church, e.g. [[Avvakum]] and others.<br />
* Old Believers use cast (silver, bronze) and carved (wooden) icons as well as painted ones. The new-style Orthodoxy prohibited the veneration of icons in relief. In Old Believer circles the practice continued and became very popular, since Old Believers had often to hide their religious implements. Cast icons of small size (and often also folding; see [[skladen]]) proved very useful in that respect.<br />
<br />
Old Believers also have unique daily-life practices. They consider shaving one's beard a [[sin]], though some modern denominations of Old Believers show more tolerance towards shaven chins. Some Bespopovsty denominations prohibit drinking coffee and tea. Smoking or any other use of tobacco counts as a dire sin. The most strict and [[eschatology|eschatological]] Bespopovsty have practices of refraining from contact with the outer world. That may include prohibitions on sharing meals with people of other faiths, on using their belongings and wares, etc.<br />
<br />
== Validity of the Reformist Theory: sources of Russian traditions ==<br />
Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of 11th century, the efforts of St. Theodosius of the Caves in Kiev (''Феодосий Киево-Печерский'', d. 1074) introduced the Studite Typikon to Russia. This [[typikon]] reflected the traditions of the urban monastic community of the famous [[Studion Monastery]] in Constantinople. The Studite Typikon predominated throughout the western part of the [[Byzantine Empire]] and was accepted throughout the Russian lands. In the end of 14th century, through the work of St. [[Cyprian of Moscow|Cyprian]], metropolitan of Moscow and Kiev, the Studite liturgical practices were gradually replaced in Russia with the ''Jerusalem Typicon'' or the ''Typicon of St. Sabbas'' - originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of ''typica'' would continue throughout the 15th century and, because of its slow implementation, met with little resistance - unlike Nikon's reforms, conducted with abruptness and violence. However, in the course of 15th-17th centuries, Russian scribes continued to insert some Studite material into the general shape of ''Jerusalem Typicon''. This explains the differences between the modern version of the ''Typicon'', used by the Russian Orthodox Church, and the pre-Nikonian Russian recension of ''Jerusalem Typicon'', called ''Oko Tserkovnoe'' (Rus. "eye of the church"). This pre-Nikonian version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.<br />
<br />
However, in the course of the polemics against Old Believers, the official [[Church of Russia|Russian Orthodox Church]] often claimed the discrepancies (which emerged in the texts between the Russian and the Greek churches) as Russian innovations, errors, or arbitrary translations. <br />
This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-''raskol'' treatises and catecheses, including, for example, those by [[Dimitri of Rostov]]. The critical evaluation of the sources and of the essence of Nikonian reforms began only in the 1850s with the groundbreaking work of Nikolai F. Kapterev (1847-1917), continued later by Serge Zenkovsky. Kapterev demonstrated&mdash;for the first time to the wider Russian audience&mdash;that the rites, rejected and condemned by the Nikonian reforms, were genuine customs of the Orthodox Church which suffered alterations in the Greek usage during the 15th-16th centuries, but remained unchanged in Russia. The pre-Nikonian liturgical practices, including some elements of the Russian typicon, ''Oko Tserkovnoe'', were demonstrated to have preserved many earlier Byzantine material, being actually closer to the earlier Byzantine texts than some later Greek customs (Kapterev, N.F. 1913; Zenkovsky, S.A. 2006).<br />
<br />
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church — Kapterev and E.E. Golubinsky — themselves held membership of the "official" church, but took up study of the causes and background of the reforms and of the resulting schism. Their research revealed the official theory regarding the old Russian books and rites as unsustainable. Zenkovsky has described Kapterev's as<br />
[...] the first historian who questioned the theory about the “pervertedness” or incorrectness of the Old Russian ritual and pointed out that the Russian ritual was not at all perverted, but had on the contrary preserved a number of early Old Byzantine rituals, among them the sign of the cross with two fingers, which had been changed later on by the Greeks themselves, in the 12th and 13th century, which caused the discrepancy between the Old Russian and the New Greek church rituals. — Zenkovsky, S.A., ''Russkoe staroobrjadčestvo'', 1970,1990, p. 19-20.<br />
</blockquote><br />
<br />
== Justification of Old Belief ==<br />
[[image:Raskolnikchurch.jpg|thumb|300px|right|Old Believer Church in Ulan Ude, Buryatia, Russia]]<br />
The Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th-century Russian society. Those who broke loose from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term “Old Believers” groups together various movements within Russian society which actually had existed long before 1666/1667. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control.<br />
<br />
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural backgrounds of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon’s church reforms even unto death.<br />
<br />
Outsiders have often depicted the Old Believers' movement as an obscure, fanatic faith in rituals that led to the deaths of tens of thousands of ignorant people. All people of that time, however, felt that ritual expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of [[Christ]], but also carefully preserving Church tradition, which contains the [[spirituality|spiritual]] power and knowledge of past centuries, embodied in external forms. <br />
<br />
The circumstance that the church reforms of Nikon considered mainly liturgical texts and rituals, sometimes leads to a view of the Old believers faith as being extremely conservative, not able to develop, and preferring form to content. From an Old Believers' point of view, the idea of contents ''a priori'' prevailing over form appears simplistic. To illustrate their response, consider poetry. If one converts a poem into prose, the "contents" of the poem may remain intact, but the poem will lose its charm, emotional impact, and much of its ability to influence an audience's reaction; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, aesthetic and historic dimensions.<br />
<br />
These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning have had a connection with doctrinal truth, changing these rituals can have a tremendous effect on religious conscience and a severe impact on the faithful.<br />
<br />
Nevertheless, centuries of persecution and the nature of their origin have made some Old Believers very culturally conservative and mistrustful of anything they see as insufficiently Russian. Some Old Believers go so far as to consider any pre-Nikonian Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. <br />
<br />
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries. This observation stands in apparent contradiction of the official doctrines of the Old Believers' faith, but centuries of struggle developed in them a habit of working and living without great concern for the State or for mainstream cultural influences. Old Believers also lent money to each other with a much lower interest rate than any financial institutions and individuals, which helped them to arrange a cross-financing network and to accumulate capital.<br />
<br />
==Old Believer churches==<br />
* [[Russian Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Lipovan Orthodox Old-Rite Church]] (Belokrinitskaya hierarchy)<br />
* [[Russian Old-Orthodox Church]] (Novozybkovskaya hierarchy)<br />
* [[Pomorian Old-Orthodox Church]] (Pomory)<br />
<br />
==References and select bibliography==<br />
*In English:<br />
**Cherniavsky, M., "The Reception of the Council of Florence in Moscow" and Shevchenko I., "Ideological Repercussions of the Council of Florence", ''Church History'' XXIV (1955), 147-157 and 291-323 (articles) <br />
**Crummey, Robert O. ''The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State'', Wisconsin U.P., 1970 <br />
**Gill, T. ''The Council of Florence'', Cambridge, 1959<br />
**Meyendorff, P.": Russia - Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century", St Vladimir's Seminary Press, Crestwood, NY, 1991<br />
**Zenkovsky, Serge A. "The ideology of the Denisov brothers", ''Harvard Slavic Studies'', 1957. III, 49-66<br />
**Zenkovsky, S.: "The Old Believer Avvakum", ''Indiana Slavic Studies'', 1956, I, 1-51<br />
**Zenkovsky, Serge A.: ''Pan-Turkism and Islam in Russia'', Harvard U.P., 1960 and 1967<br />
**Zenkovsky, S.: "The Russian Schism", ''[[Russian Review]]'', 1957, XVI, 37-58<br />
<br />
*In Russian:<br />
**Зеньковский С.А. ''Русское старообрядчество'', том I и II, Москва 2006 / Zenkovsky S.A. “Russia’s Old Believers”, volumes I and II, Moscow 2006 <br />
**Голубинский Е.Е. ''История русской церкви'', Москва 1900 / Golubinskij E.E. “History of the Russian Church”, Moscow 1900 <br />
**Голубинский Е.Е. ''К нашей полимике со старообрядцами'', ЧОИДР, 1905 / “Contribution to our polemic with the Old believers”, ČOIDR, 1905<br />
**Каптерев Н.Ф. ''Патриарх Никон и его противники в деле исправления церковныx обрядов'', Москва 1913 / Kapterv N.F. “Patriarch Nikon and his opponents in the correction of church rituals”, Moscow 1913<br />
**Каптерев Н.Ф. ''Характер отношений России к православному востоку в XVI и XVII вв.'', Москва 1914/Kapterev N.F. "Character of the relationships between Russia and the orthodox East in the XVI and XVII centuries", Moscow 1914<br />
**Карташов А.В. ''Очерки по иситории русской церкви'', Париж 1959 / Kartašov A.V. “Outlines of the history of the Russian church”, Paris 1959<br />
**Ключевский И.П. ''Сочинения'', I – VIII, Москва 1956-1959 / Ključevskij I.P. "Works", I – VIII, Moscow 1956-1959<br />
**Мельников Ф.И., ''Краткая история древлеправославной (старообрядческой) церкви''. Барнаул, 1999 (Russian) / Melnikov F.I., 1999 “Short history of the Old orthodox (Old ritualist) Church” Barnaul 1999<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Old_Believers&oldid=144360416 Wikipedia:Old Believers] (accessed July 13, 2007)<br />
<br />
==External links==<br />
*[http://oldbelievers.wetpaint.com/ Old-Rite Russian Orthodox Christian Wiki]<br />
*[http://www.geocities.com/fatman2021/index.html How Old Believers make the sign of the cross]<br />
*[http://www.rpsc.ru Russian Orthodox Old-Rite Church (official site of the Moscow Metropoly)]<br />
*[http://alkonost.onego.ru/history/OldBelievers.html Old Believers in Karelia in the 17th century]<br />
*[http://www.starover.ee Old Believers in Estonia]<br />
*[http://www.oldbelievers.org/ Russian Orthodox Old Rite Believers]<br />
*[http://members.tripod.com/old_rite_orthodox/index.html Orthodox Kellion of the Holy Trinity and Saint Sergius]<br />
*[http://www.russiangiftsnina.com/ Russian Old Ritualist Village Nikolaevsk Alaska]<br />
*[http://groups.yahoo.com/group/old-rite/ Old-Rite Yahoo! Group — Russia's Ancient Spiritual Heritage]<br />
*[http://www.churchofthenativity.net/ Old Rite ROCOR Church of the Nativity]<br />
*[http://oldbeliever.blogspot.com/ Old Ritualist Monks of the Old Rite in North Dakota]<br />
*[http://www.countryscribe.com/weblog/2003_10_19_archive.html Page Down to "Elena's Place" for an Interview with a Minnesota Old Believer] <br />
*[http://catholicmartyrs.ru/en/persons/emelyanov.html A brief biography of Father Potapy Emelyanov, an Old Believer who converted to Catholicism.]<br />
*[http://www.geocities.com/Athens/Agora/2827/collection.html Collection of Old Believer History and Tradition; Compiled by Paul J. Wigowsky.]<br />
*[http://eng.sedmitza.ru?index.html?did=1293 Old Believers in Modern Russia]<br />
*[http://www.kirov.ru/~umcnd/eng/churches/omutnin.htm Old Belief in Omutninsk, Russia]<br />
*[http://homernews.com/visitors/stories/111306/220_mile_20061113025.shtml Old Believers in Alaska]<br />
<br />
[[Category:Jurisdictions]]<br />
[[Category:Old Believer Jurisdictions|*]]<br />
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[[fr:Orthodoxes vieux-croyants]]<br />
[[ro:Rascolnici]]</div>Vasstarhttps://en.orthodoxwiki.org/index.php?title=User:Vasstar&diff=73837User:Vasstar2008-08-03T14:18:21Z<p>Vasstar: New page: My Christian name is Vasilij and I live in Moscow, though I am not of Russian origin.</p>
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<div>My Christian name is Vasilij and I live in Moscow, though I am not of Russian origin.</div>Vasstar