Old Believers

For the political party in Latvia, seeOld Believers (Latvia).For the album by Cory Chisel and The Wandering Sons, seeOld Believers (album).

Old Believers,also calledOld Ritualists,areEastern Orthodox Christianswho maintain theliturgicalandritualpractices of theRussian Orthodox Churchas they were before the reforms ofPatriarch Nikon of Moscowbetween 1652 and 1666. Resisting the accommodation of Russian piety to the contemporary forms ofGreek Orthodoxworship, these Christians wereanathematized,together with their ritual, in aSynod of 1666–67,producing a division in Eastern Europe between the Old Believers and those who followed the state church in its condemnation of the Old Rite. Russian speakers refer to the schism itself asraskol(раскол), etymologically indicating a "cleaving-apart".

Old Believers
староверы
Two Old Believers fromNikolaevsk, Alaska,in traditional dress
Abbreviation	OB
Type	Eastern Orthodox
Classification	Independent Eastern Orthodox
Orientation	Russian Orthodoxy
Polity	Episcopal
Governance	Belokrinitskayaand Novozybkovskaya hierarchies (Popovtsy)
Structure	Independent councils (Bezpopovtsy)
Popovtsy	Russian Orthodox Old-Rite Church Russian Old-Orthodox Church Lipovan Orthodox Old-Rite Church Edinoverie
Bezpopovtsy	Pomorian Old-Orthodox Church Novopomortsy Staropomortsy Fedoseevtsy Filippians
Region	15 or 20 countries
Language	Russian,Church Slavonic
Liturgy	Byzantine Rite(Russian modified)
Founder	Anti-reform dissenters
Origin	1652/1658–1685 Tsardom of Russia
Separated from	Russian Orthodox Church
Other name(s)	Old Ritualists

Old Believers
(including Lipovans, Molokans)

Regions with significant populations
Russia	400,000(2012 estimation)
Latvia	34,517(2011 census)
Romania	23,487–32,558(2011 census)
Lithuania	18,196(2022 census)
Armenia	2,872(2011 census)
Estonia	2,290(2021 census)
Moldova	2,535(2014 census)
Kazakhstan	1,500(2010 estimation)
Azerbaijan	500(2015 estimation)
Poland	235(2021 estimation)

The leaders of the Old Believers, includingAvvakum PetrovandIvan Neronov,were originally members of theZealots of Piety.This group of church reformers gathered aroundTsarAlexei Mikhailovichand the tsar's confessorStefan Vonifatyevin the late 1630s, and also included the futurePatriarch of MoscowNikon. Upon Nikon's elevation to the patriarchal throne, he and the tsar hoped to revitalize the Russian Church through theecumenicalEastern Orthodoxy of the Greek Church, introducing various Greek reforms to the liturgy. Old Believers believe these reforms to be heretical, believing the pre-reform rites to be the authentic practices of the early church. Old Believer theology is characterized by this strict adherence to pre-reform traditions, as well as the belief that the reformed church's heresy is coeval with the arrival of theAntichrist.

As a result of thiseschatologicalbelief, as well as the church and state's mass persecution of the Old Believers, many fled to establish colonies and monasteries in the wilderness. Nobishopsopposed Nikon's reforms (besidesPaul of Kolomna,who was banished to a monastery), so the Old Believers had no ability toordainnew priests, meaning the anti-reform priesthood would quickly vanish. This dilemma led to the split among the Old Believers into thePopovtsy(the priested ones) and theBespopovtsy(the priestless ones); the Popovtsy accept priests ordained by the reformed Russian Church, while the Bespopovtsy reject any priest ordained after Nikonite reforms.

The widespread persecution of Old Believers came to an end with TsarNicholas II's Edict of Tolerance in 1905. The total number of Old Believers at the beginning of the 20th century is difficult to estimate, as many still feared persecution for admitting their faith, but contemporary sources put the total between 10 and 20 million. Persecution was renewed in theSoviet era,ending duringGorbachev'sperestroikareforms of the Soviet Union. In the early 21st century, the number of Old Believers is estimated to be between 2 and 3 million, mostly in Russia, Lithuania, Latvia, Ukraine, Romania, Bulgaria, and the United States.

Introduction

In 1652,Nikon of Moscow,patriarchof theRussian Orthodox Churchfrom then until 1658, introduced a number of ritual and textual revisions with the aim of achieving uniformity between the practices of the Russian andGreek Orthodoxchurches. Nikon, having noticed discrepancies between Russian and Greekritesand texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time.

In doing so, according to the Old Believers, Nikon acted without adequate consultation with the clergy and without gathering a council.After the implementation of these revisions, the Churchanathematizedand suppressed—with the support ofMuscovitestate power—the priorliturgical riteitself, as well as those who were reluctant to pass to the revised rite.

Those who maintained fidelity to the existing rite endured severe persecutions from the end of the 17th century until the beginning of the 20th century as "Schismatics" (Russian:раскольники,raskol'niki). They became known as "Old Ritualists", a name introduced under the empressCatherine the Great,who reigned from 1762 to 1796.Those who adopted new liturgical practices started to call themselvespravoslavnye(православные,'those believing rightly', 'orthodox').

Prior to Nikon

The installation of aMetropolitan of Kiev and All Russia,but resident in Moscow, by a council of Russian bishops in 1448 without consent from theEcumenical Patriarch of Constantinopleinitiated the effective independence of theEastern Orthodox Churchin theGrand Duchy of Moscow.By then, apart from Muslim and Jewish minorities andpagansubject peoples, the Russian people wereChristianised,observing church festivals and marking births, marriages, and deaths with Orthodox rituals.

The main objectives of reformers in the 16th century, many from thesecular clergy,were to standardise theliturgythroughout the Muscovite realm. This resulted in the holding of theStoglavy Synod,a Russian church council in 1551, whose decrees formed the basis of Orthodox ritual and liturgy in the late 16th and early 17th centuries.This synod condemned many popular religious practices; among other things, it forbade the practice ofpolyphony.In addition, while stressing the need for accurate copying of sacred documents, it also approved of traditional Russian liturgical practices that differed from contemporary Greek ones.

Origins of reform

During the reign ofAleksei Mikhailovich(r. 1645–1676), the young tsar and hisconfessor,Stefan Vonifatiev, sponsored a group, mainly composed of non-monastic clergy and known as theZealots of Piety.These included thearchpriestAvvakumas a founder-member, as well as the futurepatriarchNikon, who joined in 1649. Their original aim was to revitalise the parishes through effective preaching, the orderly celebration of the liturgy, and enforcement of the church's moral teachings. To ensure that the liturgy was celebrated correctly, its original and authentic form had to be established, but the way that Nikon did this caused disputes between him and other reformers.

In 1646, Nikon first met Tsar Aleksei, who immediately appointed himarchimandriteof theNovospassky monasteryin Moscow. In 1649, Nikon was consecrated as theMetropolitanofNovgorodand, in 1652, he becamePatriarch of Moscow.During his time in Novgorod, Nikon began to develop his view that the responsibility for the spiritual health of Russia lay with senior church leaders, not the tsar. When he became patriarch, he started to reorganise the church's administration so it was wholly under his own control.

In 1649, a Greek delegation, headed byPatriarch Paisios of Jerusalem,arrived in Moscow and tried to convince the tsar and Nikon that current Greek liturgical practices were authentically Orthodox and that Russian usages that differed from them were local innovations. This led to a heated debate between the visiting Greeks and many Russian clerics who believed that, by accepting the decrees of theCouncil of Florence,the Greek patriarchate had compromised its authority and forfeited any right to dictate to Russia on liturgical matters. Tsar Aleksei, Nikon and some of the Zealots of Piety decided that the best way to revitalise the Russian church was to conform with the usages of the Greek church and accept the authority of thePatriarch of Constantinople.

Reforms of Nikon

Thethree-barred crossof the Russian Orthodox Church

By the middle of the 17th century, Greek and Russian Church officials, including Patriarch Nikon of Moscow, 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 andliturgical booksof its own that had significantly deviated from the Greek originals. Thus, the Russian Orthodox Church had becomedissonantwith the other Orthodox churches.

The unrevised Muscovite service-books derived from a different, and older, Greekrecensionthan that which was used in the current Greek books, which had been revised over the centuries, and contained innovations. Nikon wanted to have the same rite in the Russian tsardom as those ethnically Slavic lands, then the territories of Ukraine and Belarus, that were then part of thePolish–Lithuanian Commonwealth,to attract local Orthodox rebels. Their rite was closer to the Greek than that in the Muscovite realm. Nikon did not accept the existence of two different rites in the same church.

Supported by Tsar Aleksei, Nikon carried out some preliminary liturgical reforms. In 1652, he convened asynodand exhorted the clergy on the need to compare RussianTypikon,Euchologion,and other liturgical books with their Greek counterparts. Monasteries from all over Russia received requests to send examples to Moscow 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 Russianliturgical textsover the previous centuries and the lack of textualhistoriographictechniques at the time.

Without waiting for the completion of any comparative analysis, Nikon overrode the decrees of the Stoglavy Synod and ordered the printing of new editions of the Russianpsalter,missal,and a pamphlet justifying his liturgical changes.The new psalter and missal altered the most frequently used words and visible gestures in the liturgy, including the pronunciation of Christ's name and making thesign of the cross.In addition, the overbearing manner in which he forced the changes through turned Avvakum and others of the Zealots of Piety against him. Their protests led to theirexcommunicationand exile and, in some cases, imprisonment or execution.

Supposed execution by burning ofPaul of Kolomnain 1656, as depicted in a 19th-century anonymous Old Believer manuscript

It was not disputed by the reformers that the Russian texts should be corrected by reference to the most ancient Greek, but also Slavonic, manuscripts, although they also considered that many traditional Russian ceremonial practices were acceptable. In addition, the hastily published new editions of the service books contained internal inconsistencies, and had to be reprinted several times in quick succession. Rather than being revised according to ancient Slavonic and Greek manuscripts, the new liturgical editions had actually been translated from modern Greek editions printed in Catholic Venice.

Thelocum tenensforPatriarch Pitirim of Moscowconvened the 1666Great Moscow Synod,which brought PatriarchMacarius III Ibn al-Za'imof Antioch,Patriarch Paisios of Alexandria,and many bishops to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 rubles in gold and furs for their participation.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 innovations appeared to weaken the messianic theory depictingMoscow as the Third Rome.Instead of the guardian of Orthodox faith, Moscow seemed an accumulation of serious liturgical mistakes.

It is argued that changing the wording of the eighth article of theNicaean Creedwas one of the very few alterations that could be seen as a genuine correction, rather than aligning the texts of Russian liturgical books and practices, customs and even vestments with the Greek versions that Nikon considered were universally applicable norms.Nikon also attacked Russian Church rituals as erroneous, and even in some cases heretical, in comparison with their contemporary Greek equivalents. This went beyond the recommendation of Patriarch Paisios of Jerusalem, who suggested that differences in ritual did not of themselves indicate error, accepting the possibility that differences have developed over time. He urged Nikon to use discretion in attempting to enforce complete uniformity with Greek practice.

Nevertheless, both patriarch and tsar wished to carry out their reforms, although their endeavors may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Aleksei, encouraged by his military success in theRusso-Polish War (1654–1667)to conquer West Russian provinces and Ukraine, developed ambitions of becoming the liberator of the Orthodox areas which at that time formed part of theOttoman 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 and who suggested that Patriarch Nikon might become the new Patriarch of Constantinople.

Main alterations

The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:

	Old practice	New practice
Spelling ofJesus	Ісусъ [Isus]	Іисусъ [Iisus]
Creed	рожденна,ане сотворенна(begottenbutnot made);И в Духа Свѧтаго, Господаистиннагои Животворѧщаго(And in the Holy Spirit, theTrueLord and Giver of Life)	рожденна, не сотворенна(begotten not made);И в Духа Свѧтаго, Господа Животворѧщаго(And in the Holy Spirit, the Lord, the Giver of Life)
Sign of the cross	The thumb, ring and little fingers held together, and the extended index and middle fingers touching, with the middle finger slightly bent	The thumb, index finger and middle finger are held together while the ring finger and little finger are tucked into the palm
Number ofProsphorain the Liturgy and Artoclasia	Seven	Five
Direction ofprocession	Clockwise	Counterclockwise
Alleluia	Аллилуїа, аллилуїа, слава Тебѣ, Боже(alleluia alleluia, glory to Thee, o God)	Аллилуїа, аллилуїа,аллилуїа,слава Тебѣ, Боже (alleluia alleluiaalleluia,glory to Thee, o God)

Boyaryna Morozova showing two fingers, painting by Surikov – detail, sketch 04 from Tretyakov gallery

Today's readers might perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the beginning represented and symbolized doctrinal truth. The authorities imposed the reforms in an autocratic fashion, with no consultation of the subject people. Those who reacted against theNikonitereforms would have objected as much to the manner of imposition as to the alterations.

Changes were also often made arbitrarily in the texts. For example, wherever the books read 'Христосъ' [Christ], Nikon's assistants substituted 'Сынъ' [meaningthe Son], and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' [meaningChurch], Nikon substituted 'Храмъ' [meaningTemple] and vice versa.

According to a source sympathetic to the Old Believers:

The incorrectly realized book revision by Nikon, owing to its speed, its range, its foreignness of sources and its offending character was bound to provoke protest, given the seriously assimilated, not only national but also the genuine orthodox identity of the Russian people. The protest was indeed global: the episcopate, the clergy, both regular and monastic, the laity and the ordinary people.

Schism

A 6th-century icon, theChrist Pantocrator,depicting Christ giving a blessing. Two digits appear straightened, three folded. The Old Believers regard this as the proper way of making the sign of the Cross.

Main article:Schism of the Russian Church

Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers (seeRaskol). However, 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 among them maintained that the official Church had fallen into the hands of theAntichrist.The Old Believers, under the leadership of ArchpriestAvvakumPetrov (1620 or 1621 to 1682), 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 had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682.

After the schism

"Samosozhigateli (those who burn themselves)" by Grigoriy Myasoyedov

A map of Old Believer settlements inMoscow Governorate,1871

After 1685, a period of persecutions began, including both torture and executions. Government oppression could vary from relatively moderate, as underPeter the Great(reigned 1682–1725) (Old Believers had to pay double taxation and a separatetax for wearing a beard)—to intense, as underTsar Nicholas I(reigned 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.

There were Old Believers who chose death rather than give up their faith. Collective suicides by fire continued from the 17th century into the 19th century. The Old Believers considered suchself-immolationsnot as a suicide but as a martyr’s death and an act of protest. In 1678, in the Paleostrov self-immolation, one of the largest, on an island inLake Onegaover 2,700 people perished at the sight of soldiers and officials who were sent to stop the burnings. In totaly, there were over 100 officially registered self-immolations of the Old Believers.

Old Believers were driven by persecutions to the fringes of Russia and became the dominant denomination in many regions, including thePomorsof theRussian Far North,in theKurskregion, in theUral Mountains,inSiberia,and theRussian Far East.Many Old Believers fled Russia altogether, particularly for theGrand Duchy of Lithuania,where the community exists to this day. The 40,000-strong community ofLipovansstill lives inIzmail Raion(Vylkove) of Ukraine andTulcea Countyof Romania in theDanube Delta.In theImperial Russian census of 1897,2,204,596 people, about 1.75% of the population of theRussian Empireself-declared as Old Believers or other denominations split from theRussian Orthodox Church.By the 1910s, in the last Imperial Russian census just before theOctober Revolution,approximately ten percent of the population of theRussian Empiresaid that they belonged to one of the Old Believer branches (census data).

Some Old Believers evaded state persecution by fleeing to theAltai Mountains,a mountainous region near the Russian border with Mongolia. The convents of thePomorskiigroup were built there at the beginning of the 20th century with the financial support ofSavva Morozov,a rich textile mill owner and a member of the Pomorskii community himself.

In 1762,Catherine the Greatpassed an act that allowed Old Believers to practise their faith openly without interference.In 1905,Tsar Nicholas IIsigned an act of religious freedom that 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 to refer to Old Believers asraskolniki(schismatics), as they were under Catherine the Great—reigned 1762–1796, 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. Some restrictions for Old Believers continued: for example, they were forbidden from joining the civil service.

Old Believer denominations

Although all Old Believers groups emerged as a result of opposition to the Nikonite reform, they do not constitute a single monolithic body. Despite the emphasis on invariable adherence to the pre-Nikonite traditions, 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 practicere-baptismbefore admitting a member of another group into their midst.

Since none of the bishops joined the Old Believers, exceptBishop PavelofKolomna,who was put to death for this,apostolicallyordainedpriests of the old rite would have soon become extinct. Two responses appeared to this dilemma: thePopovtsy(поповцы, "with priests" ) and theBezpopovtsy( "priestless" ).

Priested (Popovtsy)

Russian Orthodox Old-Rite Church paschal procession inGuslitsa,Moscow region,2008

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 Nikonite reforms. In 1846, they convincedAmbrose of Belaya Krinitsa(1791–1863), aGreek Orthodoxbishop whom Turkish pressure had removed from his see atSarajevo,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, theBelokrinitskaya Hierarchy.

Not all popovtsy Old Believers recognized this hierarchy. Dissenters known asbeglopopovtsyobtained 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 allsacraments,including theEucharist.

• Belokrinitskaya Hierarchy—The largest popovtsy denomination. One can refer to the Russian part of this denomination as theBelokrinitskoe Soglasie(the "Belokrinitsky Agreement" ) or as theRussian Orthodox Old-Rite Church.The Old Rite community founded atRogozhskoye Cemeteryplayed a major role in the creation of the denomination and remains as the seat of theMetropolitan of Moscow and All Russia.
  • Neokruzhniki (extinct)
• Novozybkovskaya hierarchy orRussian Old-Orthodox Church
• Nekrasov Cossacks,Nekrasovtsy
• Beglopopovtsy(extinct, now the Russian Old-Orthodox Church)
• Luzhkane, also known asLuzhkovskoe soglasie;in some places, they had no priests and so belonged to the Bezpopovtsy (extinct)
• There have also been Old Believer members, like Fr.Potapy Emelianov,of theRussian Catholic Churchunited with theHoly See,who would also be classed aspopovtsy

Priestless (Bezpopovtsy)

Lipovans(Russian Old Believers) during a ceremony in front of their church in the Romanian village ofSlava Cerchezăin 2004

The Bezpopovtsy rejected "the World" where they believed theAntichristreigned; they preached the imminent end of Creation,asceticism,adherence to the old rituals and the old faith. More radical movements which already existed prior to the reforms of Nikon and where eschatological and anti-clerical sentiments were predominant, would join the bezpopovtsy Old Believers. The Bezpopovtsy claimed that anypriestorordinarywho had ever used the Nikonite Rites had forfeitedapostolic succession.Therefore, the true church of Christ had ceased to exist on Earth, and the Bezpopovtsy therefore renounced priests and all sacraments exceptbaptism.

The Bezpopovtsy movement has many sub-groups. Bezpopovtsy have no priests and noEucharist.Priestless churches, however, may elect a mentor (наставник) or church leaders (настоятелиorначётчики) to lead the community and its services.

• Pomorian Old-Orthodox Churchor Danilovtsy (not to be confused withPomors) originated in North Russia (East Karelia,Arkhangelsk Oblast). Initially they rejected marriage and prayer for the Tsar.
• Novopomortsy, or "New Pomortsy": accept marriage
• Staropomortsy, or "Old Pomortsy": reject marriage
• Fedoseevtsy:"Society of Christian Old Believers of the Old Pomortsy Unmarried Confession" (1690s until present); deny marriage and practice cloister-style asceticism.
• Filippians:Named after their founder, Filipp. They were repressed by the Russian Government and so, the Fillipovtsy started practicingself-immolationas a means for the "preservation of the faith".
• Chasovennye(fromchasovnyai.e. chapel), a Siberian branch. The Chasovennye initially had priests, but later decided to change to a priest-less practice. Also known asSemeyskie(in the lands east ofLake Baikal).

Minor groups

Apart from these major groups, many smaller groups have emerged and became extinct at various times since the end of the 17th century:

• Aristovtsy(beginning of the 19th to the beginning of the 20th centuries; extinct): from the name of the merchant Aristov;
• Titlovtsy(extinct in the twentieth century): emerged fromFedoseevtsy,supported the use of the inscription "INRI"(titlo) upon theOrthodox cross,which other groups rejected;
• Troparionconfession (troparschiki): a group that commemorated thetsarin the hymns (troparia);
• Daniel's confession of the "partially married" (danilovtsy polubrachnye);
• Adamant confession (adamantovy): refused to use money and passports (as containing the seal ofAntichrist);
• Aaron's confession (aaronovtsy): second half of the 18th century, a spin-off of the Fillipovtsy.
• "Grandmother's confession" or the Self-baptized: practiced self-baptism or the baptism by midwives (babushki), since a valid priesthood—in their opinion—had ceased to exist;
• "Hole-worshippers" (dyrniki): relinquished the use oficonsand prayed to the East through a hole in the wall;
• Melchisedecs (in Moscow and inBashkortostan): practised a peculiar lay "quasi-Eucharistic" rite;
• "Runaways" (beguny) or "Wanderers" (stranniki);
• "Netovtsy" or Saviour's Confession: denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russiannet"no", since they have "no" sacraments, "no" churches, "no" priests, etc.

Edinovertsy

Main article:Edinoverie

Edinovertsy(единоверцы,i.e. "people of the same faith"; collective, единоверчество; often referred to as Orthodox Old Ritualists, православные старообрядцы): Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under theomophorionof the Russian Orthodox Church of the Moscow Patriarchate –Russian Orthodox Church Outside Russia,abbreviated as ROCOR – have come into communion under different circumstances and retain being old believers in the traditional context and retain the use of the pre-Nikonite rituals.Alexander Dugin,sociologist and a former strategic adviser toVladimir Putin,is a proponent of edinoverie, since it combines Apostolic succession of theROC,while preserving pre-Nikonite liturgical tradition.

Validity of the reformist theory

Vladimirofficially converted the Eastern Slavs to Christianity in 988, and the people had adoptedGreek Orthodoxliturgical practices. At the end of the 11th century, the efforts of St. Theodosius of the Caves in Kiev (Феодосий Киево-Печерский,d. 1074) introduced the so-calledStudite Typiconto Russia. Thistypicon(essentially, a guide-book for liturgical and monastic life) reflected the traditions of the urbanMonastery of StoudiosinConstantinople.TheStudite typiconpredominated throughout the western part of theByzantine Empireand was accepted throughout the Russian lands.

At the end of the 14th century, through the work ofCyprian, Metropolitan of Kievand All Rus', the Studite liturgical practices were gradually replaced in Russia with the so-calledJerusalem Typiconor theTypicon of St. Sabbas—originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change oftypicacontinued throughout the 15th century and, because of its slow implementation, met with little resistance—unlike Nikon's reforms, conducted with abruptness and violence.

In the course of the 15th—17th centuries, Russian scribes continued to insert some Studite material into the general shape ofJerusalem Typicon.This explains the differences between the modern version of theTypicon,used by the Russian Orthodox Church, and the pre-Nikonite Russian recension ofJerusalem Typicon,calledOko Tserkovnoe(Rus. "eye of the church" ). This pre-Nikonite version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.

In the course of the polemics against Old Believers, the official 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. This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-raskoltreatises and catecheses, including, for example, those byDimitry of Rostov.

The critical evaluation of the sources and of the essence of the church reforms began only in the 1850s, with the groundbreaking work of several church historians,Byzantinists,and theologians, includingS. A. Belokurov,A. P. Shchapov,A. K. Borozdin, N. Gibbenet and, later,E. E. Golubinsky,A. V. Kartashev,A. A. Dmitriyevsky, andNikolai F. Kapterev.The last four were members of theImperial Academy of Sciences.Research was continued later mainly bySerge A. Zenkovsky,a specialist on Russian ecclesiastical culture. Golubinsky, Dmitriyevsky, Kartashov and Kapterev, amongst others, demonstrated that the rites, rejected and condemned by the church reforms, were genuine traditions ofOrthodox Christianity,altered in Greek usage during the 15th–16th centuries but remaining unchanged in Russia. The pre-Nikonite liturgical practices, including some elements of the Russian typiconOko Tserkovnoe,were demonstrated to have preserved earlier Byzantine practices, being closer to the earlier Byzantine texts than some later Greek customs.

Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church themselves held membership in the official church (A. V. Kapterev, for instance, was a professor at theSlavic Greek Latin Academy)but nevertheless took up serious study of the causes and background of the reforms and of the resulting schism. Their research revealed that the official explanation regarding the old Russian books and rites was unsustainable.

Background

The Uspensky cathedral inBelaya Krinitsa(beginning of the 20th century), the oldest centre of the priestly Old Believers

AsSerge A. Zenkovskypoints out in his standard workRussia'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 1666–67. 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.

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 background of its time: increasingWesterninfluence,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.

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 Believers 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 thecommandments of Christ,but also carefully preserving Church tradition, which contains thespiritualpower and knowledge of past centuries, embodied in external forms.

The Old Believers reject the idea of contentsa prioriprevailing over form. To illustrate this issue, the renowned Russian historianVasily 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, aesthetic and historic dimensions.

These aspects, 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.

Centuries of persecution and the nature of their origin have made some Old Believers culturally conservative. Some Old Believers consider any pre-Nikonite Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon.

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.

Main differences

Boris and Gleb,the first Russian saints (early 14th century icon of the Moscow school). The Old Believers only recognize saints who were canonized before the Schism, although they do have their own saints, such asArchpriest AvvakumandBoyarynya Morozova.

• Old Believers use two fingers while making theSign of the Cross(the pointer finger straight, middle finger slightly bent) while new-style Orthodoxy uses two fingers and the thumb for the sign of cross (the thumb and two fingers are held together at point, two fingers folded). Old Ritualists generally say theJesus Prayerwith 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 (see the picture of BoyarynyaFeodosia Morozovaabove). Aprayer rugknown as thePodruchnikis used to keep one's face and hands clean duringprostrations,as these parts of the body are used to make thesign of the crosson oneself.
• Old Believers reject any changes and emendations of liturgical texts and rituals introduced by the reforms ofPatriarch Nikon.Thus they continue to use the previousChurch Slavonictranslation of the Greek texts, including thePsalter,striving to preserve intact the "pre-Nikonite" practices of the Russian Church.
• Old Believers only recognize performingbaptismthrough three full immersions, in agreement with the Greek practice, but reject the validity of anybaptismalrite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century). (SeeOblivantsy)
• Old Believers perform theLiturgywith sevenprosphora,instead of five as in new-rite Russian Orthodoxy or a single large prosphoron, as sometimes done by the Greeks and Arabs.
• Old Believers chant thealleluiaverse after the psalmody twice rather than the three times mandated by the Nikonite reforms.
• Old Believers do not usepolyphonicsinging as the new-style Russian practice, but only the monodic, unison singing ofZnamenny chant.In this respect it represents a tradition that parallels the use ofByzantine chantandneumatic notation.

Soviet period

The first Soviet government, appointed on 26 October 1917, included several prominent figures with the Old Believers background:Aleksei Rykov,the first Commissar on Internal Affairs,Vladimir Milyutin,Commissar for Agriculture,Alexander Shliapnikov,Commissar for Labor, andViktor Nogin,Commissar for Trade and Industry. The Cabinet secretary wasVladimir Bonch-Bruyevich,a top Russian expert on the Old Believers and variuous sects.Bolsheviksregarded the Old Believers and sectarians as a kind of social protest, the opposition against the Tsarist regime.

Nevertheless, theOctober Revolutionin 1917 and theRussian civil warencouraged many Old Believers to flee military conscription and starvation. Many of them traveled to China and settled inManchuria,others settled inXin gian g.However, when theCommunists came to power in China in 1948-49,both these groups of Old Believers were forced to emigrate again. Most families moved to Brazil and Argentina, some moved to the USA.

Religion in the Soviet Unionwas never officially outlawed, but religious property was confiscated, believers were harassed, and religion was ridiculed while atheism was propagated in schools. Persecution of religion intensified in theStalinera. Between 1937 and 1940 the remnants of a few noteworthyUralOld Believer monasteries secretly relocated to the remote lowerYeniseiRiver area inSiberia,including the area of the Dubches River and its tributaries inTurukhansky District.However, in 1951 the Dubches secret Old Believer monasteries were spotted from the air by Soviet authorities and subsequently demolished. The Old Believers living there were arrested and all the buildings, icons, and books were burned. Thirty-three persons were convicted underArticle 58-10, Part 2 and Article 58-11 of the Soviet Criminal Codeand sentenced to terms of imprisonment inGulagcamps ranging from ten to twenty-five years. Two of them perished in imprisonment. After Stalin's death, the others were granted amnesty in 1954.

Present situation

Old Believer church outside ofGervais, Oregon,US

In Russia

In 1971, theMoscow Patriarchaterevoked the anathemas imposed on the Old Believers in the 17th century. In 1974, theRussian Orthodox Church Outside Russiaissued anukaserevoking the anathemas, asking forgiveness from the Old Believers. Under their auspices, the first efforts to make the prayer and service books of the Old Believers available in English were made. Nevertheless, most Old Believer communities have not returned tofull communionwith the majority of Orthodox Christianity worldwide.

Old Believer churches in Russia currentlyhave started restoration of their property, although Old Believers face many difficulties in claiming theirrestitutionrights for their churches. Moscow has churches for all the most important Old Believer branches:Rogozhskaya Zastava(Popovtsyof theBelokrinitskaya hierarchyofficial center), a cathedral for theNovozybkovskaya hierarchyinZamoskvorech'yeandPreobrazhenskaya ZastavawherePomortsyandFedoseevtsycoexist.

Small hidden communities have been found in the Russian Far North (specifically remote areas ofArkhangelsk Oblastand theKomi Republic) and various regions of Siberia, especially concentrated in the areas between theAltai MountainsandTuva Republic.Perhaps the highest concentration of older established Old Believer communities, with foundations dating back hundreds of years, can be found concentrated in Eastern Siberia, specifically theTransbaikalregion in desolate areas ofBuryatiaandZabaykalsky Krai.Others, like theLykov family,fled later into the wild to avoid Communist persecution.

Outside Russia

Russian Old Believers, 1 of 14 congregations in and aroundWoodburn, Oregon

Inside an Old Believers church inMcKee, Oregon,near Gervais andWoodburninOregon,US

A Russian Old Believers Church inNikolaevsk, Alaska,US

Modern-day Old Believers live all over the world, having fled Russia under tsarist persecution and after the Russian Revolution of 1917. Some Old Believers are still transient throughout various parts of the world today. Significant established Old Believer communities exist in the United States and Canada inPlamondon, Alberta;Hines Creek, Alberta;Woodburn, Oregon;Erie, Pennsylvania;Erskine, Minnesota;and in various parts ofAlaskaincluding nearHomerin theFox Riverarea villages ofVoznesenka,Razdolna,andKachemak Selo,Nikolaevsk,Beryozova,Delta Junction,andKodiak, Alaska(Larsen Bayarea, and onRaspberry Island).

Two communities exist inSydney,Australia, and in theSouth Islandof New Zealand. A large community existed inYarwun,Australia, for many years until many families left the area in the early 2000s. Communities also have been established in many parts of South America, including Brazil, Uruguay, Bolivia and Argentina,where they moved after having found refuge in China between the 1920s and the 1950s.

Old Believer communities are also found inGeorgiaandKazakhstan.

TheLipovans,who live in Romania'sDanube Delta,are descendants of the Old Believers who left Russia in around 1740 to avoid religious persecutions.

There are approximately 3,000 Old Believers inBoliviaas of 2006.Old Believers arrived in Alaska, US, in the second half of the 20th century, helping to revive a shrinking Orthodox population.

Old Believers from Russia fled toSwedish EstoniaandLivoniain the end of the 17th century. Currently, there are 2,605 Old Believers in Estonia according to the 2011 census. They live mostly in villages fromMustveetoOmeduand fromNinatoVarnjaon the western coast ofLake Peipus,and onPiirissaarIsland. Their proximity to Lake Peipus gives them their namepeipsivenelased( "Peipus Russians" ) inEstonian.

Two Old Believer missions have been established inPakistanandUganda.

Old Believer churches

• Lipovan Orthodox Old-Rite Church(Belokrinitskaya Hierarchy,Lipovans)
• Old-Pomorian Old-Orthodox Church of Fedoseevtsy(Fedoseevtsy)
• Pomorian Old-Orthodox Church(Pomortsy)
  • Pomorian Old-Orthodox Church of Lithuania
  • Union of Old Believer Parishes in Estonia
• Russian Old-Orthodox Church(Novozybkovskaya Hierarchy)
• Russian Orthodox Old-Rite Church(Belokrinitskaya Hierarchy)

See also

• Ancient Church of the East— anEast SyriacChurch, founded for similar reasons when it split off from theAssyrian Church of the Eastin 1968
• Confessing Movement
• Continuing Anglican movement
• Independent Catholic
• Khovanshchina
• Lykov family
• Old Believers (Latvia)
• Sedevacantism
• Traditionalist Catholic
• True Orthodoxy— a denominational movement withinEastern Orthodox Churchover differences such asecumenismandCalendar reformssince the early 20th century

Sources

In English

• Cherniavsky, M.: "The Reception of the Council of Florence in Moscow",Church HistoryXXIV (1955), 147–57.
• Shevchenko I., "Ideological Repercussions of the Council of Florence",Church HistoryXXIV (1955), 291–323.
• Crummey, Robert O.:The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State,Wisconsin U.P., 1970
• Crummey, Robert O.:Eastern Orthodoxy in Russia and Ukraine in the age of the Counter-Reformation in The Cambridge History of Christianity Vol.5, Eastern Christianity,Cambridge University Press, 2008ISBN978-0-52181-113-2
• De Simone, Peter T.:The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow,I. B. Tauris, 2018 ISBN 978-1784538927
• Gill, T.:The Council of Florence,Cambridge, 1959
• MacCulloch, Diarmaid,A History of Christianity,2009, Penguin 2010ISBN978-0-14-102189-8,chapter 15
• Meyendorff, P (1991),Russia—Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century,Crestwood, NY: St Vladimir's Seminary Press.
• Pokrovsii. N.N. “Western Siberian Scriptoria and Binderies: Ancient Traditions Among the Old Believers.”The Book Collector20 (Spring 1971): 19–32.
• Rock, S.,Russian piety and Orthodox culture 1380–1589 in The Cambridge History of Christianity Vol.5, Eastern Christianity,Cambridge University University Press, 2008ISBN978-0-52181-113-2
• Smith, Abby, and Vladimir Budaragin.Living Traditions of Russian Faith: Books & Manuscripts of the Old Believers: an Exhibition at the Library of Congress, May 31 – June 29, 1990.Washington: Library of Congress, 1990.
• Zenkovsky, Serge A.: "The ideology of the Denisov brothers",Harvard Slavic Studies,1957. III, 49–66
• ———————— (1956), "The Old Believer Avvakum",Indiana Slavic Studies,vol. I, pp. 1–51.
• ———————— (1967) [1960],Pan-Turkism and Islam in Russia,Harvard UP.
• ———————— (1957), "The Russian Schism",Russian Review,vol. XVI, pp. 37–58.
• Stefanie Scherr, 2013: "'As soon as we got here we lost everything': the migration memories and religious lives of the old believers in Australia |'As soon as we got here we lost everything': the migration memories and religious lives of the old believers in Australia

Further reading

• Old Orthodox Prayer Book.Trans. and ed. by Pimen Simon, Theodore Jurewics, [and] German Ciuba. Erie, Penn.: Russian Orthodox Church of the Nativity of Christ (Old Rite), 1986.N.B.: Consists of the liturgy of the Old Believers (a.k.a. Old Ritualists), as also now authorized for use in parishes of the canonical Russian Orthodox Church; texts in Russian and English on facing pages. Without ISBN

In Russian

• Голубинский ЕЕ:История русской церкви,Москва, 1900 / Golubinskij EE: "History of the Russian Church", Moscow, 1900
• ———————— (1905),К нашей полемике со старообрядцами,ЧОИДР/ "Contribution to our polemic with the Old believers", ČOIDR, 1905
• ———————— (2004),Исправление книг при патриархе Никоне и последующих патриархах,Москва: Языки славянской культуры/ Dmitrievskij A.A.: The correction of books under Patriarch Nikon and Patriarchs after him. Moscow, "Jazyki slavjanskoj kul'tury", 2004
• Зеньковский С.А.:Русское старообрядчество,том I и II, Москва 2006 / Zenkovsky S.A.: "Russia's Old Believers", volumes I and II, Moscow 2006
• 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
• ———————— (1914),Характер отношений России к православному востоку в XVI и XVII вв,Москва{{citation}}:CS1 maint: location missing publisher (link)/ Kapterev N.F.: "Character of the relationships between Russia and the orthodox East in the 16th and 17th centuries", Moscow, 1914
• Карташов А.В.:Очерки по истории русской церкви,Париж, 1959 / Kartašov A.V.: "Outlines of the history of the Russian church", Paris, 1959
• Ключевский И.П.:Сочинения,I–VIII, Москва, 1956–1959 / Ključevskij I.P.: "Works", I–VIII, Moscow, 1956–1959
• Мельников Ф.И.:Краткая история древлеправославной (старообрядческой) церкви.Барнаул, 1999 / Melnikov F.I.: "Short history of the Old orthodox (Old ritualist) Church", Barnaul, 1999
• Урушев Д.А.Возьми крест свой: история старообрядчества в событиях и лицах.Барнаул, 2009. / Urushev D.A.Take up your Cross: most influential persons and events in the history of Old Belief,Barnaul, 2009

N.B.:All these works come from scholars and scientists, none of them Old Believers, except for Melnikov (an Old-Believer apologist) and Urushev (a religious historian).

External links

• Media related toOld Believersat Wikimedia Commons
• Russian Orthodox Old-Rite Church(in Russian)
• Pomorian Old-Orthodox Church of Lithuania(in Russian)
• Old Believers in North America — a bibliographyArchived2012-03-02 at theWayback Machine