Ancient monasteries are being revived in Karelia

History of Orthodoxy in Karelian land

The official date of mass baptism of Karelians in the Ladoga region is considered to be 1227, but the 10th century can be considered the beginning of the spread of Christianity in Karelia. At the end of the 10th century. the territory of the modern south of Karelia was under the influence and canonical subordination of the bishop (later archbishop) of Veliky Novgorod. Let us recall that in 988, in Chersonesus, or in Slavic Korsun (now a suburb of Sevastopol), the Kiev prince Vladimir was baptized. In 990, Novgorod was baptized, and Bishop Joachim, who arrived from Korsun with Saint Prince Vladimir, became the first bishop of Novgorod. This was in 991 or 992. The power of the bishop, then the archbishop of the Novgorod Republic, extended not only to the church side of life, but also to the state. Riots and popular unrest, which were not uncommon in Novgorod, also subsided due to the intervention of the Vladyka1.

At that time, Christianity was no longer a new phenomenon in the North Russian lands. Let us remember the great trade route “from the Varangians to the Greeks.” Let me give you a brief archaeological note: not so long ago, in 2003, the first capital of Rus', Staraya Ladoga, celebrated its 1250th anniversary. The date is largely arbitrary. Modern excavations, carried out under the leadership of Academician Kirpichnikov, reveal ancient settlements from the 8th century. It was a medieval trading city with a multi-ethnic composition. Merchants came and went, and the main settled population were Slavs. This is evidenced by the type of dwellings that form a single evolutionary series: Ladoga, Novgorod and Belozersk houses are five-walled. Typical Slavic jewelry dating back to the 8th century was also discovered. — bronze temple rings and other artifacts.

Long before the general baptism of Rus' in 988, as a result of frequent and direct trade, industrial and military relations with Byzantium of the Kievans and Novgorodians, Christianity had already spread among them, especially among the Novgorod warriors, following the example of the Christian Varangians in the squad of Prince Igor of Kyiv, who came from Constantinople2. We also recall that Prince Vladimir’s grandmother, Princess Olga of Kiev, was a Christian and was subsequently canonized.

From the history of the Valaam monastery it is known that in 988, when Prince Vladimir, Equal-to-the-Apostles, was just baptizing the people of Kiev in the Dnieper, in 960, i.e. 28 years before the official date of the baptism of Rus', a small monastery already existed on Valaam, whose rector was hegumen Theoktist, and that he baptized the Venerable. Abraham, who was previously a pagan. After his stay on Valaam, Abraham went to baptize pagans at Lake Niro, in the Rostov region. There Abraham built a monastery and later became Abraham of Rostov. This fact confirms that Christianity existed in Karelia before the baptism of Rus' in the middle of the 10th century.

In the 12th century The future founder of the Paleostrovsky monastery, the Monk Cornelius, leaves the Valaam monastery. He is to open the Paleostrovsky monastery on Lake Onega. And later, in the 14th century, he left the Valaam monastery for Ladoga Island. Konevets Reverend Arseny. In 1429, the venerable Savvaty and German, the founders of the Solovetsky Monastery, left Valaam. Three islands - on Ladoga, on Onega, on the White Sea... Three monasteries, standing on the very edge of Orthodox Rus'... And this Valaam-Solovetsky border was established not by princely power, not by military force, but by lonely monks seeking prayerful solitude, armed only with the Cross and Gospel3...

Evidence that all the indigenous peoples of Karelia became full-fledged and full-fledged participants in the construction of Holy Rus' is the representatives of these nationalities themselves. The best of them, spiritually improving in Orthodoxy, ascended to the acquisition of holiness. The most striking example of this is the Monk Alexander of Svirsky, who is believed to have been born a Vepsian. It was he, the only one of the saints, besides the forefather Abraham, who was awarded the appearance of the Holy Trinity. The monasteries founded by the Monk Alexander of Svirsky and his holy disciples connected Lake Ladoga and Lake Onega with a stream of inexhaustible spirituality.

Unlike the large monasteries of the White Sea, such as Trifono-Pechenga, Solovetsky, Antoniev-Siysky, which were large military outposts, local monasteries did not have noticeable military or administrative significance for the state, but their role in spiritual enlightenment and the establishment of Orthodoxy in the northwestern the outlying lands of Russia cannot be overestimated. By their very existence, small northern monasteries contributed to the spread of Russian cultural influence in the border region. The main tools of the missionary monks were the power of faith, hard work and the word.

It is especially necessary to mention the spiritual pupils of the Valaam monastery: St. Herman of Alaska, who preached Christianity in Alaska and the Aleutian Islands, St. Gennady of Novgorod, creator of the so-called “Gennadian” Bible (1449), which played an important role in eradicating the heresy of the Judaizers and formed the basis of all subsequent Slavic publications, and closer to our time - St. Ignatius Brianchaninov, a novice of Alexander of the Svirsky Monastery. Their life example of holiness brought about a huge moral change in the inhabitants of Karelia.

It must be borne in mind that the monks at that time were the most educated people. Their education and enlightenment became fundamental for the first cultural traditions. The monks were not only carriers of high spiritual culture, but at the same time they were also spreaders of literacy, enlightenment, and education. The first schools, libraries, hospitals and almshouses were created at the monasteries; chronicles, manuscripts, books, and documents were copied, collected and stored in the monasteries. Educational institutions for men and women were opened within the walls of the monasteries, and missionary courses were conducted for laymen and clergy. They concentrated the spiritual and cultural values ​​of the North of Russia5.

Thus, the introduction of Orthodoxy was of great importance for the Karelian population, which, along with new farming methods, borrowed from the Novgorod settlers methods of building houses and various household items, many concepts and words, and subsequently - education and writing.

Gradually, a church structure and a system of church governance began to take shape on the territory of Obonezhskaya Pyatina. The highest spiritual power belonged to the Novgorod Archbishop. His plenipotentiary representatives were the lord's governors. The first trip of the Novgorod Archbishop Simeon to the northern possessions, known from written sources, took place in 1419.

In 1327, the Karelian lands were divided: part of them came under Swedish control. Even then, many Karelians, trying to preserve their faith, fled to the Russian side. To the Swedes’ demand that the fugitives be returned to them, the Russians replied: “We won’t hand them over: they are baptized in our faith; and even without that there are not enough of them left.”

Korelsky district, which became part of the Russian lands, had its own coat of arms, granted by Vasily III, but by 1580 the entire district was captured by the Swedes. Most of the population was either destroyed or fled to Russia. In 1583, according to the Truce of Plus, the district was transferred to Sweden, but not for long. After the conclusion of the Tyavzin Peace Treaty in 1595, Korelsky district returned to Russia.

The returned lands presented a terrifying picture. No more than 10% of the population remained, most of the houses were burned, all Orthodox churches and monasteries were destroyed. It was necessary to restore the economy, return the Karelians who had fled to Russia, and create a new line of defense against the Swedes.

The restoration of the Korelsky district began with the restoration of the Orthodox diocese. For this purpose, by decree of the first Russian Patriarch Job, the Korel bishopric was established in 1598. It included the western Karelian lands and the Olonets region conquered from the Swedes.

Sylvester (1595-1613), the former archimandrite of the Simonov Monastery near Moscow, was appointed the first Bishop of Korel. His department was located in the city of Korela (now Priozersk, Leningrad region)6.

This was a difficult time for the Russian state, which later became known as the Time of Troubles. It was the Russian Orthodox Church, led by Patriarch Hermogenes, that united Russian society in those years and helped the people preserve national independence, faith and statehood.

This was the case in Korel. It is noteworthy that the six-month defense of the city from the Swedish invaders was led by Bishop Sylvester himself. However, in March 1611, despite the resistance of the entire population, Korelsky district again found itself under Swedish rule for a hundred years.

Bishop Sylvester was then transferred to the Vologda See, and in 1613, together with other saints of the Russian land, as Bishop of Korelsky, he took part in the Local Council, putting his signature in the protocol of the election of Mikhail Fedorovich Romanov to the kingdom. In July of the same year, Bishop Sylvester was transferred to Pskov, where hostilities with the Swedes were still ongoing, and he again found himself at the epicenter of military events. The people of Pskov desperately defended themselves, and the Bishop and the clergy, giving the townspeople an example of heroic resistance to the enemies, prayed for victory to be granted to the Orthodox Fatherland. Bishop Sylvester died on December 1, 1615 and was buried in a tomb under the Trinity Cathedral in the city of Pskov7.

In 1617, the Korel bishopric ceased to exist - according to the Treaty of Stolbov, the border of Sweden and Russia passed along the Svir River. The lands of the Northern Ladoga region and the entire Karelian Isthmus became Swedish.

Swedish policy in the new lands consisted of a conscious and purposeful displacement of Orthodoxy by Lutheranism. The Lutheran Catechism was printed in Russian, and monetary rewards were offered to the local population for its knowledge. Orthodox Christians who accepted Lutheranism were exempt from payments and duties.

However, these tightening did not have the expected result. On the contrary, in 1627 more than one and a half thousand Karelian families (6 thousand people) fled to Russia. It was forbidden to send proteges and call clergy from the Novgorod lands on pain of death. People who went to Russia to baptize their babies were subject to imprisonment.

However, these measures only embittered the Karelians. They reported to Sweden: if the Russians attack, the Karelians will take their side as one. This is what happened in 1656 when the Russian army marched into the Kexholm province. With the subsequent retreat of the Russians, a new exodus of Karelians began - up to 2/3 of the entire population went to Russia.

At the end of the 17th century. Swedish and Finnish settlements began to multiply on Karelian territory. The settlers were granted various privileges, including exemption from military service.

Russian Karelia returned under the protectorate of the Russian state during the Northern War with Sweden of 1700-1722. But a hundred years later, when Emperor Alexander I signed the “Great Charter,” in which Finland was declared a Grand Duchy within Russia, the Vyborg province, which was once part of Russian Karelia, was transferred to it.

Curious memories of his service with Archbishop Sergius of Finland at the beginning of the 20th century. Metropolitan Veniamin (Fedchenkov) left: “Although the Karelians were Finns by tribe, in spirit they were our own Russian peasants, only even more humble and poor. Obviously, Orthodoxy, which they have professed for centuries, has nurtured in them the same spiritual culture as in Russia and Ukraine” (“At the turn of two eras” (“Russia between faith and unbelief”).

The historical territory of the Olonets region changed its status throughout the 18th century, until the Olonets province was formed in 1802, which existed until 1922. During this period, the subordination of Orthodox parishes in the Olonets region also changed more than once.

Since 1708, there was a Karelian and Ladoga diocese, which was ruled by the Novgorod Metropolitan. In 1764, the vicar (subordinate to the Novgorod Metropolitan) Olonets and Kargopol diocese was established. Its center was the Alexander-Svirsky Monastery, where the vicar lived (the bishop who helps the metropolitan in managing the diocese) and the Theological Consistory and the Theological Seminary were located.

In 1787 By decree of Catherine II, the vicar diocese was abolished and merged with Arkhangelsk under the name Olonets and Arkhangelsk. In 1796, after the liquidation of the Olonets governorship and the division of its territory between the Arkhangelsk and Novgorod provinces, the parishes and monasteries of the Kem, Povenets and Pudozh districts remained under the control of the bishop of Arkhangelsk and Kholmogory, and the parishes and monasteries of the Petrozavodsk, Olonetsky, Lodeinopolsky, Vytegorsky and Kargopol districts entered to the Novgorod Metropolitanate8.

The remoteness of Karelian parishes from the diocesan center led to serious problems. Until the 19th century. many parishioners did not understand the meaning of the service and were only familiar with the external, ritual side of Orthodoxy. Dual faith became characteristic of the majority of the Karelian population. Spiritual and civil authorities have repeatedly made attempts to consolidate the influence of the Orthodox faith on the life of the indigenous population and to strengthen episcopal supervision over Karelian parishes. However, these attempts did not bring the desired results.

With a proposal to establish an independent Olonets diocese at the beginning of the 19th century. Metropolitan of St. Petersburg and Novgorod Seraphim (Glagolevsky) spoke. In 1827, Senator O. Baranov made an audit trip to the Olonets province, based on the results of which he compiled a report. The auditor considered the state of morality in the province completely unsatisfactory, and therefore considered it necessary to open an independent Olonets diocese.

The highest command “to be in the Olonets province of a special diocese”9 followed on April 21, 1828, and the report of the Holy Synod on this issue was approved by Emperor Nicholas I on May 22 (June 4, according to the current style) of the same year. The Right Reverend Ignatius (Semyonov), vicar of Novgorod (1828-1842), was elected to the Olonets See. Petrozavodsk became the cathedral city.

In the same year, 1828, the Olonets Theological Consistory was opened in the city, and in October 1829, a new educational institution was opened - the Olonets Theological Seminary, in which future priests were trained. Initially, this educational institution was located at the public pier in the building of the Petrozavodsk Theological School. The first teachers came from the Novgorod and St. Petersburg Theological schools.

By 1872, with the support of the local merchants and the city Duma, a new spacious building of the Olonets Theological Seminary was built. This building has survived to this day and now belongs to the Russian Ministry of Defense.

The names of prominent church figures are associated with the Olonets Seminary. Its rectors at various times were St. Theophan the Recluse (Govorov), the Hieromartyrs Thaddeus (Uspensky) and Nicodemus (Kononov). The Church has also glorified many UDS graduates as saints. These are Veniamin (Kazansky), Metropolitan of Petrograd, and Grigory (Chukov), Metropolitan of Leningrad and Novgorod, and Venedikt (Plotnikov), Bishop of Kronstadt, and Nikolai (Theologian), and others.

The seminary was closed in 1918. Over the 89 years of its existence, 67 graduates have been prepared, and 1,568 people have graduated from it. The existence of this educational institution left a noticeable mark on the history of the Olonets province. The seminary was the main source of recruitment not only for the clergy, but also for the local intelligentsia. The level of teaching was quite high. Students, as a rule, came from the parish clergy and peasantry, received not only theological, but also a comprehensive secular education, as a result of which they had a good knowledge base for obtaining higher education. UDS graduates became teachers, officials, and entered the capital's universities and institutes. Most served as priests in parishes, some continued their theological education in theological academies.

In addition to the seminary, male and female Theological schools, as well as dozens of parochial schools, were opened in Petrozavodsk.

In 1872, the new Holy Spirit Cathedral, the mournful brother of the Cathedral of Christ the Savior, was consecrated in the city of Petrozavodsk.

According to the definition of the Holy Synod, from July 1, 1898, at the Olonets Spiritual Consistory, they began to publish the newspaper “Olonets Diocesan Gazette,” which talked about the spiritual life of the Olonets region.

By 1907, in Petrozavodsk district alone there were 116 literacy schools and 210 parochial schools with a total number of students of more than 7 thousand people.

Largely thanks to the works of N.K. Chukov, who was the diocesan observer of primary schools for 16 years (1895-1911), one of the best network of schools at that time, under the control of the Spiritual Department, was created in Karelia. 64 schools had properly organized singing choirs.

In 1907, in Vidlitsa, Archbishop Sergius of Finland and Vyborg (future Patriarch of Moscow and All Rus') opened the Orthodox Karelian Brotherhood in the name of St. Vmch. George the Victorious, who was engaged in active missionary work among the Karelian population, including those in the Old Believer schism. In 1912, the first parochial school for adults in the diocese opened in Petrozavodsk10.

By the beginning of the 20th century, the Olonets diocese had achieved significant success in enlightening local peoples with the light of the Orthodox faith. In Karelia there was an independent Olonets diocese; according to data for 1913, there were 1,317 representatives of the church clergy in the Olonets province. By the time of the revolutionary changes in the country, according to data for 1916, the Olonets diocese included 35 deanery districts, 14 monasteries and monasteries, 312 parish churches alone, not counting the monastery churches at which parochial schools operated11.

324 parochial schools and theological schools educated their pupils for the Theological Seminary, clerks and clerks for theological and secular institutions. With 47 parishes there were 44 Karelian and 27 Vepsian parochial schools.

There were 14 monasteries on the territory of the diocese. At the very beginning of the 20th century. Two new convents were opened in the diocese: Ladvinsky and Padansky12.

The venerable founders of the ancient monasteries on the Olonets land are canonized by the Russian Orthodox Church; they have been revered as “venerable Obonezh desert dwellers and miracle workers” for several centuries. All Orthodox believers know the names of the Karelian saints: St. Alexander Svirsky, Rev. Alexander Oshevensky, Rev. Lazarus and Athanasius of Murom, Venerables. Gennady and Nikifor Vazheozersky, Rev. Cornelius and Abraham of Paleostrovsky, St. Jonah Klimenetsky, St. mchn. Adrian Andrusovsky, Rev. Afanasy Syandebsky and many others. The Day of Remembrance of the Karelian Saints is celebrated annually on June 3 (previously celebrated in November).

For almost three centuries, residents of the city of Petrozavodsk revered the blessed elder Thaddeus of Petrozavodsk, a contemporary of Peter the Great, already in our time, in 2000, he was canonized as a locally revered saint, his tombstone rests at the Alexander Nevsky Cathedral, and his grave is rolled under asphalt behind Russian Drama Theatre.

The October Revolution of 1917 completely changed the life of Orthodox believers in Karelia. On January 20, 1918, the Soviet government adopted a decree “On the separation of the Church from the state and the school from the church.” It was forbidden to teach the Law of God in schools in the city and province, and theological educational institutions were closed, and the publication of the “Olonets Diocesan Gazette” was prohibited.

All property, including buildings, was confiscated and transferred to the jurisdiction of the Commissariat of Education. Theological educational institutions were transformed into secular schools.

In the 1918-1930s. The nationalization of church lands and buildings, the liquidation of monasteries, the seizure of relics, and persecution of the clergy continued. One of the first blasphemous seizures of relics and the execution of innocent monks in Soviet Russia occurred in 1918 in the Alexander-Svirsky monastery of the Olonets diocese and the Yashezersky monastery.

In the fall of 1918, the clergy was removed from performing acts of civil status. Previously, priests kept metric books at the churches in which they served; in these books information about baptisms, weddings and funeral services for the deceased was recorded. Based on these records, birth documents and other certificates were issued.

At the same time, for opposing the decree of the Council of People's Commissars of the RSFSR on freedom of conscience, expressed in the refusal to transfer theological educational institutions to the state, prominent clergy of the Russian Orthodox Church were expelled from the Olonets diocese: rector, priest N.K. Chukov, chairman of the Council of Theological Schools of the diocese, priest P.V. Dmitriev, archpriests Metelev, Drozdin, priests Zverolovlev, Sperantsev and others.

On July 26, 1929, the Alexander Nevsky Church was closed and transferred to the museum. On February 1, 1930, a government decision was made to stop ringing bells in all villages of Karelia, and transfer all bells to the industrialization fund.

On March 2, 1930, a public canteen with 5,000 seats was opened in the premises of the former Cathedral of the Holy Spirit. In 1936, the cathedral building was blown up.

Temples were closed under various pretexts and without pretexts; priests were sent to concentration camps. Often convicted by extrajudicial bodies, OGPU troikas, representatives of the clergy, priests and monastics were sentenced to capital punishment (capital punishment) - execution. They all suffered for Christ, accepting martyrdom, and now stand before the Lord in the host of new martyrs and confessors of Russia.

By 1930, out of 594 churches, 330 were closed, out of 1,724 chapels - 1,708, none of the monasteries remained, and out of 1,370 priests, only 200 remained. By 1936, only 100 churches and 77 clergy remained in Karelia13.

Terror and repression, like a plague epidemic, swept across the Karelian land with enormous force. However, despite the implementation of anti-church government policy, throughout the 1930s. the authorities were forced to state that the population of Karelia remained religious, evidence of which was the observance of church rituals, mass absenteeism at enterprises, logging sites and collective farms on major church holidays.

Repressions against Orthodox priests, monks and believers continued until the Great Patriotic War, by the beginning of which all the clergy in Karelia were destroyed and all churches were closed.

During the Finnish occupation, churches that were closed or converted into clubs, schools, and warehouses were reopened for worship, and the organization of parochial schools was allowed. With the departure of the occupiers from Karelia in 1944, a lot of church property was taken away14.

On September 1, 1944, the Olonets diocese lost its independence and came under the jurisdiction of the Leningrad and Novgorod Metropolis, which appointed deans to manage affairs.

An attempt by the church leadership (Metropolitan Gregory (Chukov) of Leningrad and Novgorod) to restore an independent diocese in Karelia was made only in 1947, but was not crowned with success. For two years, in 1947-1949. Bishops were appointed to the Olonets See, but the authorities did not allow the revival of the independent Olonets diocese. As a result, since 1949 the diocese was governed by the Metropolitans of Leningrad and Ladoga, and the restoration of its independent status occurred only twenty-five years ago, in 1990.

List of used literature:

1. Alexandrova-Chukova L.K. Metropolitan Gregory (Chukov): milestones of service to the Church of God. Part I. To the 140th anniversary of his birth // Bogoslov.ru. (scientific theological portal). Access mode: https://www.bogoslov.ru/text/592451.html.
2. Archive of the St. Petersburg Diocese. F. 3. Op. 3b. D. 101.
3. Basova N. A. Russian Orthodox Church in Karelia in 1918-1941: diss. ...cand. ist. Sci. Petrozavodsk, 2006.
4. Golubinsky E.E. History of the Russian Church. T. I. First period, Kiev or pre-Mongol. First half of the volume. M., 1997.
5. Detchuev B.F., Makurov V.G. State-church relations in Karelia (1917-1990). Petrozavodsk, 1999.
6. Dmitriev A. The first Karelian bishop. Petrozavodsk, 2004.
7. They were called KR: Repressions in Karelia in the 20-30s / comp. A. M. Tsygankov. Petrozavodsk, 1992.
8. Kozhevnikova Yu. N. Monasteries and monasticism of the Olonets diocese in the second half of the 18th - early 20th centuries. Petrozavodsk, 2009.
9. Konyaeva M.V., Konyaev N.M. Svir saints. St. Petersburg: Duma, 1997.
10. Kuchepanov N.K. School in pre-revolutionary Karelia. Petrozavodsk, 1956.
11. Makarovsky A.I. Course on the history of the Russian Church (pre-Mongol period). L., 1951.
12. Olonets province: statistical reference book. Petrozavodsk, 1913.
13. Olonets diocese: Pages of history. Petrozavodsk and Karelian diocese // National. archive of the Republic of Kazakhstan / comp. N. A. Basova and others. Petrozavodsk, 2001.
14. Olonets collection. Petrozavodsk, 1886. Issue. 2.
15. Pulkin M.V., Zakharova O.A., Zhukov A.Yu. Orthodoxy in Karelia (XV - first third of the XX century). M., 1999.
16. Memorial book of the Olonets province for 1916. Petrozavodsk, 1916.
17. Rapov O. M. Russian Church in the 9th - first third of the 12th century. Acceptance of Christianity. M., 1988.
18. Stepanova E. D. Unquenchable Lamp. Petrozavodsk: Pragmatika, 2011.
19. Stepanova E. D. Essays on the history of Orthodoxy in Karelia // Federal. Education Agency, Ministry of Culture and Public Relations of the Republic of Kazakhstan, State Educational Institution of Higher Professional Education "KSPU". Petrozavodsk: Publishing house KSPU, 2008.
20. Tatishchev V.N. Russian History Collection. // works: in 8 volumes. M., L., 1962-1964 (reprint: M., 1994-1995). T.I.
21. Chukhin I. Karelia-37: Ideology and practice of terror. Petrozavodsk, 1999.
22. Shaskalsky I.P. Swedish intervention in Karelia at the beginning of the 17th century. Petrozavodsk, 1950.

1 Tatishchev V.N. Russian History. // Collection cit.: in 8 vols. M., Leningrad, 1962-1964 (reprint: M., 1994-1995). T. IC 112-113; Rapov O. M. Russian Church in the 9th - first third of the 12th century. Acceptance of Christianity. M., 1988. P. 282, 287. 2 Makarovsky A.I. Course in the history of the Russian Church (pre-Mongol period). L., 1951. P. 61; Golubinsky E.E. History of the Russian Church. T. I. First period, Kiev or pre-Mongol. First half of the volume. M., 1997. P. 75. 3 Stepanova E. D. Unquenchable Lamp. Petrozavodsk: Pragmatika, 2011. P. 10. 4 Konyaeva M.V., Konyaev N.M. Svir saints. St. Petersburg: Duma, 1997. pp. 5-6. 5 Kozhevnikova Yu. N. Monasteries and monasticism of the Olonets diocese in the second half of the 18th - early 20th centuries. Petrozavodsk, 2009. P. 176. 6 Dmitriev A. The first Karelian bishop. Petrozavodsk, 2004. pp. 65-66. 7 Shaskalsky I.P. Swedish intervention in Karelia at the beginning of the 17th century. Petrozavodsk, 1950. P. 137. 8 Olonets diocese: Pages of history. Petrozavodsk and Karelian diocese // National. archive of the Republic of Kazakhstan / comp. N. A. Basova et al. Petrozavodsk, 2001. P. 4-6; Pulkin M.V., Zakharova O.A., Zhukov A.Yu. Orthodoxy in Karelia (XV - first third of the XX century). M., 1999. pp. 34-35. 9 Ibid. P. 9. 10 Olonets province: statistical reference book. Petrozavodsk, 1913. P. 32-34; Alexandrova-Chukova L.K. Metropolitan Gregory (Chukov): milestones of service to the Church of God. Part I. To the 140th anniversary of his birth // Bogoslov.ru. (scientific theological portal). Access mode: https://www.bogoslov.ru/text/592451.html; Kuchepanov N.K. School in pre-revolutionary Karelia. Petrozavodsk, 1956. P. 7. 11 Olonets diocese: Pages of history. Petrozavodsk and Karelian diocese // National. archive of the Republic of Kazakhstan / comp. N. A. Basova et al. Petrozavodsk, 2001. P. 60; Memorial book of the Olonets province for 1916. Petrozavodsk, 1916. pp. 126-134. 12 Stepanova E. D. Unquenchable Lamp. Petrozavodsk: Pragmatika, 2011. P. 5. 13 Materials about the Olonets diocese during the years of repression (late 1920s - 1930s) were prepared on the basis of data from the books: Detchuev B.F., Makurov V.G. State-Church relations of Karelia (1917-1990). Petrozavodsk, 1999; They were called KR: Repressions in Karelia in the 20-30s // comp. A. M. Tsygankov. Petrozavodsk, 1992; Chukhin I. Karelia-37: Ideology and practice of terror. Petrozavodsk, 1999. 14 Archive of the St. Petersburg Diocese. F. 3. Op. 3b. D. 101; Basova N. A. Russian Orthodox Church in Karelia in 1918-1941: diss. ...cand. ist. Sci. Petrozavodsk, 2006. P. 45-240; Detchuev B.F., Makurov V.G. State-church relations in Karelia (1917-1990) Petrozavodsk, 1999. P. 10-111.

Orthodoxy in Karelia

Karelian Metropolis

The Karelian Metropolis was formed not so long ago, and Christianity has been spreading in Karelia since 1227. The formation of the Metropolis on the territory of the Republic of Karelia has become a natural stage in the history of Orthodoxy in Karelia.
In the Republic of Karelia, Orthodoxy is represented by the Karelian Metropolis and the Stavropegial Spaso-Preobrazhensky Valaam Monastery. Event category (battle, founding of a city, elections, etc.): Baptism of Karelians Date of event: 1227 Place of action: Republic of Karelia Characters: Blessed Grand Duke Yaroslav Vsevolodovich Additionally: May 29, 2013 The Petrozavodsk and Karelian diocese was transformed into the Karelian Metropolis

Petrozavodsk and Olonets diocese Edit

The origins of Orthodoxy in our region can be traced back to 1227, the official date of the baptism of Karelians. This is described in detail in the Laurentian Chronicle. [1] Karel was baptized by Grand Duke Yaroslav Vsevolodovich. The appearance of the administrative-territorial unit of the Orthodox Church in the region can be dated back to 1589. At this time, the Korela bishopric was established in the city of Korela (modern Priozersk, Leningrad region).

Subsequently, the Karelian bishopric became the Novgorod vicariate (1685), and then received the name Karelian and Ladoga diocese as part of the Novgorod metropolitanate (1708). An important milestone in the development of Orthodoxy was the establishment of an independent diocese on the territory of the Olonets province. This happened in 1828. The city of Petrozavodsk became the center of diocesan life.

By the time of the revolution of 1917, the Petrozavodsk and Olonets diocese was one of the largest in the North-West of the Russian Empire: there were 565 churches, more than 2000 chapels, and 20 largest monasteries. The centers of spiritual education and public enlightenment in Karelia became the Olonets Theological Seminary, parochial schools (including separate ones for Vepsians and Karelians), and theological schools.

View of Petrozavodsk from Lake Onega, [2]

After the October Revolution, Orthodoxy in Karelia faced the same events as throughout the former Russian Empire (closing of churches and monasteries, confiscation of church valuables, anti-religious propaganda, abolition of monastic life, repressions against the clergy). During the Soviet period, the Olonets diocese was governed by the Metropolitans of Leningrad and Novgorod.

Petrozavodsk and Karelian diocese Edit

The revival of spiritual life in Karelia begins in 1990, when the diocese was revived on the territory of the Republic of Karelia. The Leningrad Metropolitanate is divided into independent dioceses: Petrozavodsk and Olonetsk, Leningrad and Ladoga, Novgorod and Starorusskaya.

By this time, there were four functioning churches in Karelia and six clergy served. There were two churches in Petrozavodsk - the Cathedral of the Exaltation of the Cross and the Church of the Holy Great Martyr Catherine, one in the city of Olonets - the Smolensk Cathedral, in the city of Sortavala - the Church of St. Nicholas the Wonderworker.

Archimandrite Manuil (Pavlov), rector of the Cathedral of the Exaltation of the Cross, was elected the new Karelian bishop.

Episcopal consecration of Archimandrite Manuil (Pavlov) as Bishop of Petrozavodsk and Olonets, [3]

Metropolitan Manuel Edit

The name of Metropolitan Manuel is associated with the revival of Orthodoxy in Karelia, the restoration and acquisition of shrines. He showed by his example how important it is to preserve interfaith and interethnic harmony in Karelia, to know the history of one’s own region, to follow the cultural traditions of the peoples of Karelia, and to study the history of Karelia.

Metropolitan Manuel is from Leningrad, graduated from the Leningrad Theological Seminary and Academy, and began his acquaintance with Karelia in 1980 as rector of the Cathedral of the Exaltation of the Cross and dean of the churches of the Olonets diocese.

Metropolitan of Petrozavodsk and Karelian Manuil (Pavlov), 1950 - 2015

Karelian Metropolis Edit

A historical event takes place in 2013. The Karelian Metropolis is formed on the territory of Karelia. The Karelian diocese is divided into two independent dioceses: Petrozavodsk; Kostomuksha and Kem, united into a single metropolis with a metropolitan center in Petrozavodsk. The Kostomuksha diocese includes the Belomorsky, Kalevalsky, Kemsky, Loukhsky, Muezersky, Segezha districts and the Kostomuksha urban district. The city of Kostomuksha became the cathedral city of the north of Karelia.

Since 2015, Archbishop Konstantin, formerly of Kurgan and Shadrinsk, has become Metropolitan of Petrozavodsk and Karelian.

Karelian saints Edit

Karelia is also famous for the fact that on its territory the great Russian saints performed feats and founded monasteries, going into the deep forests of the North of Russia for the feat of prayer. Many saints have shone in the Karelian land, and in the Orthodox Church a special place has been allocated for them - the celebration of the Council of Karelian Saints has been established.

Cathedral of Karelian Saints, icon [4]

Previously, the celebration in the church calendar took place on Saturday between November 13 and 19, but now the Council of Karelian Saints is celebrated on June 3. It was on this day that the restored Alexander Nevsky Cathedral in the city of Petrozavodsk was consecrated.

Blessed Thaddeus of Petrozavodsk, icon [5]

In Karelia today there is an active revival of Orthodox life: churches and monasteries are being restored, the number of parishioners is growing. At the same time, there is also a restoration of places of Old Believer memory, which very often intersect with the Orthodox centers of the region.

For example, for several years now the Korniliye-Paleostrovsky monastery has been restored, a worship cross has been installed on the site where the Sunoretsky monastery was located, the Solovetsky Monastery continues to be the main center of Orthodoxy in the Russian North as a whole. Despite the fact that administratively it belongs to the Arkhangelsk diocese, for Karelia its significance as a spiritual center cannot be ignored. At the same time, all these places remain important sacred objects for modern Old Believers.

But, before moving on to specific examples, let's consider the theoretical basis of the topic. Over the past few years, the problem of historical memory and self-determination of cultural and historical communities has emerged as one of the leading problems of historical science. Indeed, for self-identification, society or its individual groups (which have distinguished themselves according to some characteristics) need to have historical memory (consciousness), since it is this that provides justification for self-identification for members of these small groups in a different environment.

What is historical memory? This is a set of historical messages, myths and subjectively refracted reflections on past events, passed on from generation to generation. What places, objects, actions, etc. become an integral part of human memory. To clarify this issue, the concept of “places of historical memory” (lieux de mémoire), which was put forward at the end of the 20th century, is of great importance. P. Nora. The place of memory in this concept is defined as “any significant unity of a material or ideal order, which the will of people or the work of time has transformed into a symbolic element of the memory heritage of a certain community, <…> endowed them with a certain “symbolic aura.”[1]

The list of places of memory includes both events, phenomena and processes of the past, as well as material remains of the past in the form of books and manuscripts, man-made monuments and even places where historical events took place. That is, places of memory include everything that “excites historical feeling, awakens historical thought, forces the individual and society to turn to history, to reflect on the past, to try to understand its lessons.”[2]

What is necessary for historical memory to take its place in historical consciousness? To do this, it is necessary that this or that phenomenon of the real past strikes the thoughts and feelings of contemporaries and descendants. And if the generations that succeed each other do not lose interest in it, then only then will this phenomenon be able to survive and gain a foothold as a place of historical memory.

That is, we can say that it is human memory, in a certain combination with history, that forms places of memory, and what is required from a person, first of all, is the desire to remember. Therefore, the three meanings that contain places of memory - material, functional and symbolic - must interact with each other.

For what reason do lieux de mémoire (places of memory) arise? This happened precisely because of the human desire to remember, because of the historical remoteness of events. Moreover, each social group (which distinguishes itself from society (ethnic groups, social minorities and others) on some basis) strives to remember its own history. In view of this desire, another need arises - “the need to search for the foundations of one’s own organization, to search for one’s origins.”[3] And here another feature arises. “Places of memory” can both unite society and split it. It all depends on the assessments that such places receive in society as a whole and in each social group in particular.

P. Nora believes that humanity has long ago stopped “inhabiting” its own memory, and that is why special places dedicated to it have appeared (in order not to forget the past, in order to feel involved in it). But today there is a phenomenon for which memory is not just part of history. This phenomenon is called “pilgrimage”. Characterizing it, we can again cite the words of P. Nora (although his theory is not applicable to pilgrimage as such): “Every gesture ... is experienced as a religious repetition of what has always existed, with complete identity of action and meaning.”[4]

The next question that will need to be answered will be the question about specific places - about places of historical memory of a certain group - the Old Believers.

The revival of the historical-cultural and, in particular, sacred space for the Old Believers occurs, as a rule, outside the restored monastery walls (this is especially relevant for representatives of non-priestly concords - believers of the Ancient Orthodox Pomeranian Church). Why is this happening? The main reason is the loss of material objects. Hence, the restoration of material culture is impossible (since it was mostly destroyed quite early). Therefore, the restoration takes place in a specific way, characteristic of the Old Believers - in several stages: first, material is collected about places of sacred veneration for believers. This is done by the Archival and Historical Department of the Russian Council of the DOC. Then expeditions are organized to this place, where a worship cross is then installed. And these actions are already a recreation of sacred space. And all this is done to preserve the memory of believers about their roots, so that every person knows and honors their history, saints and martyrs for the faith.

All objects of sacred veneration, regardless of their location, can be conditionally classified as follows[5]:

1) These can be historical sites of monasteries, monasteries, graves of especially famous spiritual fathers. For Old Believers - places of martyrdom of those who suffered for ancient piety, places of prayer houses.

2) Miraculous, myrrh-streaming and especially revered icons.

3) Appearances of saints, miracles and manifestations of the wonderful providence of God.

4) Memorable events and dates from the history of Christianity in general and Old Belief in particular.\

The position of the Old Believers in the 17th century was in many ways similar to the position of Christians in the Roman Empire in the first centuries of Christianity.[6] Just as Christians then, suffering from severe persecution by the pagan authorities, were forced to hide in catacombs, caves and country retreats, so the Old Believers of the 17th century had to flee to the deserts, forests and mountains, hiding from persecution from government and spiritual authorities. authorities.

A large number of Old Believers found shelter in the North, including Karelia. Here they founded their monasteries or labored in already existing monasteries. It was at the beginning of the schism that the Old Believers observed the highest degree of world denial, which was expressed both in flight from the outside world and in mass self-immolations as the most extreme form of world denial.

And today in the Russian North there are a large number of historical places that are significant for Old Believers, which include the locations of monasteries, monasteries, graves of particularly famous spiritual fathers, and places of martyrdom of representatives of the early Old Believers. Also, many memorable events and dates are associated with this region. In Karelia the following objects can be distinguished: Solovetsky Monastery, Paleostrovsky Monastery, Sunaretsky Monastery.

The Sunoretsk hermitage arose in the vicinity of the modern city of Kondopoga in the middle of the 17th century. The founder of the monastery is considered to be the monk Kirill, in the world Karp Vasiliev (1608-1690) is a Karelian peasant from the village of Andreev Navolok. The last name of the monastery was the Holy Trinity Sunoretskaya Hermitage, but in different periods this place was called differently: then Vidanskaya (after the name of the island on which it was founded), then Trinity, then Sunoretskaya, then Kirillovskaya (in honor of the monk Kirill) hermitages . The Old Believers call the monastery in their own way: Kirillo-Sunaretsky or simply Sunaretsky monastery.

The spiritual and religious side of the activities of monasteries, associated with their participation in the processes of the spiritual life of the population. And here we can see the special significance of the Sunoretsky Monastery as one of the strongholds of the Old Believers in the region.

Initially, the Sunoretsky Hermitage was not a “troublemaker”, since it arose before Nikon’s reforms were carried out. But after the innovations approved in church life, the Trinity Monastery leaned toward “the faith of our fathers and grandfathers.” Such a prominent figure of the Old Believers as the monk Epiphanius of Solovetsky found shelter in it. He came to Vidansky Island and brought with him not only “books and other necessary desert necessities,” but also a devout adherence to pre-Nikon Orthodoxy. Thus, in the Life of Epiphanius himself, it is mentioned that he expelled a demon from the “silent chamber” of Cyril of Sunoretsky with the help of a copper cast icon of the Mother of God: “in the wicker copper image of the Most Pure Mother of God the demon was expelled from that cell.”[7] He continued to perform prayers according to the pre-reform rules: “sing Vespers and Vespers and say the canons and perform his other rules according to custom.”[8] Epiphany contributed to the transition of residents of surrounding villages to the Old Believers.

Kirill Sunoretsky was well known to the peasants of nearby villages and contributed greatly to the transition of residents to the Old Believers. This is also mentioned by Semyon Denisov, one of the founders of the Vygov Old Believer community, in his essay “The History of the Solovetsky Fathers and Sufferers.” He ended his days on the river. Vyg, being. thereby, one of the first Vygoretsky hermits (In 1694, Andrei Denisov, heir to the repressed family of the Myshetsky princes, hiding from persecution, founded the Vygovsky community in the Olonets province).[9]

And for many years, until its abolition in 1764, the monastery served as a place where persecuted Old Believers, who wanted to preserve ancient fatherly piety, took refuge. like the inhabitants of the surrounding villages. So I hear from strangers about the monastery of the blessed one, who can always come to him, always enjoying the ancient church dean songs and every time examining his conscience, taking communion.”[10]

Another place associated with the history of the Old Believers in Karelia is the Paleostrovsky Monastery. The history of the Cornile-Paleostrovsky monastery, on the one hand, includes typical “border” events for most monasteries (raids, destruction, desolation and restoration again), and, on the other hand, exceptional moments that glorified the monastery over the centuries.

Monasteries founded by St. Korniliy of Paleostrovsky and Lazarus of Murom, were traditionally considered one of the most ancient and revered in the diocese, and therefore their importance in local church life was high. They appeared at the first stage of monastic construction in Karelia, and in Russian historiography they were characterized as “missionary monasteries.”[11]

The Paleostrovsky monastery was located “100 versts” from the city of Petrozavodsk, near the southwestern shore of Lake Onega on Paley Island. “This island was nicknamed Palyin due to the abundance of “palya” fish around it; sometimes it is simply called “outflow,” for example, in a handwritten service to Cornelius of Paleoostrovsky.”[12] The monastery was founded by the monk Cornelius at the beginning of the 15th century. This can be seen from the charter of John and Peter Alekseevich, 1691: “The Novgorod mayors gave the founder of the Paleostrovsky monastery, Cornelius, on Onega, Lake Paley, Rechnoy and other islands for the construction of that monastery.”[13]

In the Old Believer tradition, such terms as “fell” and “burn” are associated with the Paleostrovsky monastery. These terrible words from historical documents mean that somewhere, as government troops and priests were approaching, eradicating the “schism,” the Old Believers gathered and committed mass self-immolations.

The last quarter of the 17th century was the most dramatic period in the history of the Cornelius-Paleostrovsky monastery. The most massive schismatic self-immolations took place in the monastery (up to 2,700 and up to 500 people). In the coverage of these events, two completely opposite points of view can be distinguished: the official state and the Old Believer. The Old Believer point of view is reflected in the “History of the Vygov Old Believer Hermitage” by Ivan Filippov, the state - in official sources (acts, decrees of Olonets governors, petitions to the Novgorod Metropolis). Of course, critical analysis should be applied to both sources, since both of them can be accused of bias - making certain adjustments to the outline of events based on their beliefs.

So, according to the Old Believer legend, the events took place as follows: “Father Ignatius with Emelyan Povenetsky and “with his others” intended to hide from persecution in the Paleostrovsky monastery. “And having come to the Paleostrovsky monastery, he shut himself up with his disciples, and the inhabitants there who wanted piety were received to themselves, and those who did not want to be in unanimity with them were sent out of the monastery <...> to be elevated to faithfully staying Christians: so that those who want to join him for ancient piety by fire passed away, they went to his meeting.”[14] That is, Ignatius and his comrades died in the fire. But before accepting death, Ignatius gives parting words to Emelyan Povenetsky: “having blessed and prophetically prophesied: go, child, and gather another congregation for yourself, take Father Herman, and in this same place, in my opinion, you will soon die for piety with the others.”[15] And Ignatius’s prediction was embodied: “and according to the prophecy of Father Ignatius <...> with Emelyan and with Father Herman and in another meeting, he was zealous with them and died well with repentance and went to God.”[16] Thus, from the point of view of the representatives of the Old Orthodox Church themselves, the interpretation of the events of March 1687 is interpreted as “the martyrdom of the defenders of the Old Orthodox faith.”[17]

Now let’s turn to the “official version” - let’s follow the logic of what is happening in the description of Bishop Macarius of Vinnitsa in his book “The History of the Russian Schism, known as the Old Believers.” A completely different idea and purpose of presentation is already visible here. As Bishop Macarius narrates, “the Solovetsky deacon Ignatius (hermitage near Kargopol) <...> and the schismatic teacher Emelyan Ivanov from Povenets”[18] are to blame for the atrocities that occurred on the Onega island. They “all together took possession of the Paleoostrovsky monastery in September 1687 and established themselves in it. In vain were exhorters and wars sent from Novgorod to admonish the lost and prevent new atrocities - the schismatics (March 4, 1687) set fire to the monastery building, and Ignatius allegedly burned with 2,700 people in the flames, and Emelyan Ivanov managed to escape."[19] But soon, namely on September 23, 1689, Emelyan Ivanov and the Solovetsky monk German invaded the Paleostrovsky monastery “with guns, arquebuses, reeds and similar weapons, seized the abbot with ten monks and three novices, imprisoned them in a cellar, and they themselves took possession of the monastery. This time too, exhorters were sent - archpriest and war from Olonets, <...> but they could not do anything. Nine weeks after taking possession of the monastery, the villains set it on fire and burned themselves down to almost 500 people and killed the abbot with ten monks and three novices.”[20]

Having traced the interpretation of events in the official and “unofficial” version, we will now try to conduct a comparative analysis of the burning events that occurred, based on modern knowledge and ideas about the Old Belief.

The Old Believer tradition believes that no one was kept in the monastery by force, that Ignatius (a deacon from Solovki) and like-minded people, having captured the monastery, “the aselniks of the monastery who wanted to stand up for the old faith, they accepted into their ranks, and the rest were sent home from the monastery”: “ Shut yourself up with your disciples, and the local inhabitants who wanted piety were welcomed to you, and those who did not want to be in like-mindedness with them, were sent out of the monastery.”[21] And messengers were even sent throughout all the Onega volosts and villages, “pronouncing to all Christians who remained faithful to Ancient Orthodoxy their desire to suffer for the true faith and inviting those who wish to join him. Having learned about this, people began to flock to the Paleostrovskaya monastery.”[22] That is, we see that the adherents of the Old Belief did not commit any violence.

In addition, in the case of the Paleostrovsky Monastery, the Old Believers probably defended the monastery as best they could from the punitive military command (called by local authorities from Novgorod), and when the defense was broken and the soldiers burst inside the monastery, the remaining defenders took refuge in the Cathedral Church, where they accepted death. And Old Believer suicide (self-immolation) thus becomes an act of despair of people who have no longer found another form of protest and have taken such an extreme measure.[23]

The fate of another church minister, who is also especially revered by believers, is connected with Paleostrov. This is Bishop Pavel Kolomna - one of the first sufferers for ancient piety, especially revered among the Old Believers, who was exiled here in 1654.

When in 1653 Nikon sent a decree to churches on the introduction of new liturgical rites according to modern Greek models, the Kolomna bishop took the side of the opponents of innovation, archpriests John Neronov, Avvakum and Daniel. Thus, Paul turned out to be the only Russian bishop who dared to speak out against the all-powerful Patriarch. In 1654, the Tsar and Nikon convened a Council in Moscow in order to condemn the old rituals and introduce new ones. Only Pavel Kolomensky openly spoke out against church reform at the Council. According to his contemporaries, he declared: “Since the time we became Christians and received the right faith as an inheritance from our pious fathers and grandfathers, we have adhered to these rituals and this faith and now do not agree to accept the new faith!”[24]

As the Old Believer legend says, the Patriarch spoke “flattering words” to the bishop, hoping to win Paul over to his side. When this failed, Nikon “roared like an angry lion, and began to beat mercilessly on the cheeks of the Right Reverend. And until then he beat him until he was exhausted.”[25] Then the Patriarch ordered the servants to put the bishop in chains and take him to prison. Soon, by the sole decision of Nikon, the bishop was defrocked and exiled with several novice monks to Lake Onega, to the distant Paleostrovsky monastery. Many Old Believers, both laymen and priests, flocked to the exile in the monastery, to whom the bishop preached fidelity to the patristic tradition “with a clear voice and a bright soul.”

Bishop Pavel spent a year and six months in the Paleostrovsky monastery, but since his preaching activities became known in Moscow, he was transferred under stricter supervision to the Novgorod Khutynsky monastery. The Khutyn abbot and the monastery brethren, considering Paul crazy, decided not to burden themselves with supervising the “madman” and gave him the opportunity to wander around the monastery.

According to the generally accepted Old Believer tradition, the martyrdom of Bishop Paul occurred on April 3, 1656, during Holy Week on Maundy Thursday. The question of the place of Paul's death is debatable. Old Believer legends about the death of the Hieromartyr Paul, his closest associates and compatriots - Archpriest Avvakum and the deacon of the Moscow Annunciation Monastery Theodore, as well as legends preserved in the north, where Paul was exiled, indicate that it was in the Paleostrovsky monastery that the bishop was given over to cruel tortures and burned in log house.[26] But the documents of the official authorities indicate a different reason - “No one saw how the poor man died: whether he was kidnapped by animals or fell into the river and drowned.”[27]

Pavel Kolomensky became one of the most revered saints in the Old Belief. In the history of “ancient piety” he is given a special, leading role, and his feat is compared with the ministry of the apostles.

Of course, the most authoritative stronghold of the Old Believers in the Russian North in the second half of the 17th century. was the Solovetsky Monastery. The history of the monastery is associated with the “Solovetsky Sitting” - the armed resistance of the monastery from 1668 to 1676, caused by the non-acceptance of the church reform of Patriarch Nikon.

The official authorities perceived the monastery's refusal to accept the reform as a rebellion, and in 1668 a Streltsy army was sent to Solovki to bring the rebellious monastery into obedience. During the siege, three governors were replaced: Ignatius Volokhov (stood under the walls of the monastery from 1668 to 1672), K. A. Ievlev (1672-1673), Ivan Meshcherinov (1673-1676), but only the betrayal of one of the brethren could break the resistance of the monks , who showed the siege team a secret passage behind the walls of the Solovetsky fortress.

The Solovetsky seat received wide coverage in Old Believer literature. The most famous work is the work created in the 18th century by Semyon Denisov, “The History of the Fathers and Sufferers of Solovetsky, who at the present time generously suffered for piety and holy church laws and traditions,” in which the author described in detail these tragic events for the monastery. In addition, in the Old Believers from the end of the 18th century. The memory of the holy martyrs and confessors is celebrated: Archimandrite Nikanor, Monk Macarius, Centurion Samuel and others like them in the Solovetsky Monastery for the ancient piety of those who suffered.

The depth of historical memory among the Old Believers is truly amazing: since the 18th century, ordinary supporters of the “old” faith, who witnessed certain events, told many, many others about them, and scribes purposefully collected and recorded such legends and stories. This tradition is being revived today, which is greatly facilitated by the activities of the Russian Council of the Ancient Orthodox Pomeranian Church (in particular its Historical and Archaeographic Department). The history of places is studied, expeditions and pilgrimages are organized, and worship crosses are installed. In 2009 and 2010, members of the Old Believer community of the DOC from St. Petersburg made several trips around Karelia in order to identify and designate memorable places. The Old Believers of Russia and the near and far abroad are united in this trend. So in 2011, members of the Old Believer community of Riga made a pilgrimage to Karelia.

The development of sites of Old Believer memory, apparently, is quite active today. The same cannot be said about the reconstruction of memory objects. But this, as again follows from the above, firstly, is impossible (due to the long-standing loss), and secondly, it does not seem so important, or rather, is relegated to the background in comparison with the reconstruction of spiritual memory.

At the same time, it should be remembered that over several centuries the Old Believer faith itself has undergone changes. This means the division of a single group of believers into a sufficiently large number of agreements. The largest Old Believer agreements today, distinguished by the presence or absence of the priesthood, are: Russian Orthodox Church, Russian Orthodox Church and Democratic Orthodox Church. Therefore, the question often arises: are the objects of spiritual memory located in each specific region places of pilgrimage for believers of all Old Believer accords? The answer to this can only be given by taking into account the specifics of memorable places. In Karelia, for example, almost all of them are connected with the history of the early Old Believers, which allows them to be considered common to representatives of almost all interpretations and agreements.

And, of course, each of these places is connected with each other: the Paleostrovsky monastery and the Solovetsky monastery at one time acted as “the last strongholds of the old faith” (meaning the “Solovetsky seat” and the Paleostrovsky “burning areas”), connections can be traced at the Sunaretsky monastery with the Vygovsky hostel (both through the personality of the founder - monk Kirill Sunaretsky, and through the organization of the hostel itself), with the Solovetsky monastery and Pustozersk (through the personality of the monk Epiphany Solovetsky), through the personality of Bishop Pavel Kolomensky, who, according to the Old Believer tradition, was in exile on the island of Paley , you can trace the spiritual connection of Paleoostrov with a particularly revered place for all Old Believer agreements - Pustozersky.

List of sources and literature:

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20. The Legend of Paul, Bishop of Kolomna (from “The Story of the Fleeing Priesthood” by Jonah Snub-Nosed). [Electronic resource]. Access mode: https://samstar-biblio.ucoz.ru/publ/60-1-0-720, free. (Date of access: 12/06/2015).
21. Urushev D.A. Apostle of the city of Kolomna. [Electronic resource]. Access mode: https://samstar-biblio.ucoz.ru/publ/60-1-0-720, free. (Date of access: 12/06/2015).
22. Filippov I. History of the Vygov Old Believer Hermitage: Published from the manuscript of Ivan Filippov. With observance of its spelling, eleven portraits of famous Old Believers and two types of Vygov. male and female cenobitic monasteries. - St. Petersburg: Publishing House of D.E. Kozhanchikov, 1862.
23. Shakhnovich M.M. Archaeological work at the estate of the Trinity Sunoretsky Monastery in 2007. // Orthodoxy in Karelia (Materials of the 3rd regional scientific conference dedicated to the 780th anniversary of the baptism of Karelians). Petrozavodsk: Karelian Scientific Center of the Russian Academy of Sciences, 2008 – pp. 81-82
24. Shashkov A.T. From the history of the early Old Believers: Abbot Dosifei. [Electronic resource]. Access mode: https://www.hist.usu.ru/rsih/text/shashkov.htm, free. (Date of access: 04/06/2015).

[1] Nora P. How to write the history of France? // France - memory. St. Petersburg, 1999. – P. 79.

[2] Problems of places of memory. France-memory / P. Nora, M. Ozouf, J. de Puimeges, M. Vinok. – St. Petersburg: St. Petersburg Publishing House. Univ., 1999. P. 17-50

[3] Op. Works, p. 32

[4] Op. Works, pp. 24

[5] Bezgodov A. Memorable places in Pomeranian Old Belief. - [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://pomorian.narod.ru/module2/module79.htm, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: 04/02/2011)

[6] Melnikov F.E. A brief history of the Old Orthodox (Old Believer) Church./ F.E. Melnikov. – Minsk: BSPU Publishing House, 1999. – P. 105

[7] Life of Archpriest Avvakum; Life of the monk Epiphanius; The life of noblewoman Morozova. – St. Petersburg. : Glagol, 1994. - P. 123

[8] Life about the labors of the blessed monk Cyril, the first Vygoretsky hermit-dweller, who first created a monastery under the river Suna on the island of Vidansky in the Olonetsky borders. [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://starover.boom.ru, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: November 25, 2007).

[9] Kortava T.V. The verbal school of the Vygovskaya Hermitage as a reflection of the linguistic and cultural traditions of pre-Petrine times. [Electronic resource] / T. V. Kortava. - Electron. Art. – [Samara]. – Access mode: https://samstar-biblio.ucoz.ru, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. (T.V. Kortava Text. Structure and semantics. T.1. - M., 2001. - pp. 240-248). – (Date of access: 03/31/2009).

[10] Life of the labors of the blessed monk Cyril, the first Vygorets hermit-dweller...

[11] Kamkin A.V. The Orthodox Church in the North of Russia: Essays on History before 1917. – Vologda: Vologda State Pedagogical Institute, 1992. – P. 54

[12] Mainov, V. N. Trip to Obonezhye and Korela. — Ed.2nd, value of additional author. - St. Petersburg: Editorial journal "Knowledge", 1877. - P. 314

[13] Mainov V.N. Decree. cit., p. 314

[14] Filippov I. History of the Vygov Old Believer Hermitage: Published from the manuscript of Ivan Filippov. With observance of its spelling, eleven portraits of famous Old Believers and two types of Vygov. male and female cenobitic monasteries. - St. Petersburg: Publishing house D.E. Kozhanchikov, 1862. – P. 38

[15] Filippov I. Decree. cit., p. 43

[16] Filippov I. Decree. cit., p. 44

[17] Pomortsev F.F. Paleoostrov. They wanted to demolish the cross erected by the Old Believers... but changed their minds. - [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://pomorian.narod.ru/module6/module203.htm, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: 12/12/2009).

[18] Macarius (Bishop of Vinnitsa). The history of the Russian schism, known as the Old Believers. - [Electronic resource]. - Electron. book - [M.]. – Access mode: http: https://relig-library.pstu.ru/modules.php?name=r-12, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. – (History of the Russian schism, known under the name of the Old Believers. – St. Petersburg: in the printing house of Korolev and Comp., 1855). – (Date of access: 03/03/2010). – P. 252

[19] Op. op., p. 253

[20] Macarius (Bishop of Vinnitsa). The history of the Russian schism, known as the Old Believers. - [Electronic resource]. - Electron. book - [M.]. – URL: http: https://relig-library.pstu.ru/modules.php?name=r-12, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. – (History of the Russian schism, known under the name of the Old Believers. – St. Petersburg: in the Korolev printing house and company, 1855). – (Date of access: 03.03.2010). – P. 253

[21] Filippov I. Decree. cit., p. 55

[22] Pomortsev F.F. Paleoostrov. They wanted to demolish the cross erected by the Old Believers... but changed their minds. - [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://pomorian.narod.ru/module6/module203.htm, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: 12/12/2009).

[23] Ilyin V.N. Old Believer fires in Altai in the first half of the 17th century. - [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://samstar-biblio.ucoz.ru/publ/148-1-0-191, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: 01/07/2010).

[24] The Legend of Paul, Bishop of Kolomna (from “The Story of the Fleeing Priesthood” by Jonah Snub-Nosed). - [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://samstar-biblio.ucoz.ru/publ/60-1-0-720, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: 6.12.2009).

[25] Melnikov F.E. A brief history of the Old Orthodox (Old Believer) Church. – Minsk, 1999. – P. 117

[26] Melnikov F.E. A brief history of the Old Orthodox (Old Believer) Church./ F.E. Melnikov. – Minsk: Publishing house BSPU, 1999. – P. 117

[27] Metropolitan Macarius, “History of the Russian Church.” - [Electronic resource]. - Electron. Art. - [M.]. – Access mode: https://www.magister.msk.ru/library/history/makary/mak5201.htm#number4, free. - Cap. from the screen. - Yaz. rus. – Analogue print. ed. - (No). – (Date of access: 02/23/2010).

Orthodoxy in Karelia

Orthodoxy came to Karelia from Novgorod.
Thanks to the close ties between the Karelians and the Novgorodians, Orthodoxy began to actively spread in Karelia. Its active spread in Karelia occurred under Yaroslav Vsevolodovich. Today Karelia is an important center of Orthodox culture in Russia. Here is a place of pilgrimage Category of event (battle, founding of a city, elections, etc.): development of culture/religion Date of event: XIII - XXI Place of action: Karelia Scale of event (regional, federal, global): federal Result: Spread of Orthodoxy in the territory of Karelia

Edit

Christianity came to the culture of the Karelians thanks to close military-political relations with the Novgorodians. Also, the active spread of the Orthodox faith in Karelia is due to the distribution of indigenous peoples on its lands. The Ves and Izhora tribes inhabited the surrounding lands of Novgorod, the Karelians lived in the territory through which the trade route to Western Europe ran. Karelians living in Novgorod and surrounding lands actively adopted Christianity.

During the military clashes between the Novgorodians and the Swedes, a confrontation between two faiths emerged - Catholic and Orthodox. From the beginning of the 12th century, active propaganda was carried out among the tribes aimed at inducing them to Catholicism. As a result, one of the oldest tribes was separated from Novgorod and converted to Catholicism.

Historical Background Edit

In 1227, Prince Yaroslav Vsevolodovich made a campaign against the Swedes, as a result of which he returned to his native lands with a large number of captives, who were later baptized in Novgorod. In order to reduce the subsequent influence of the Swedes on the lands and tribes that paid tribute to Novgorod, Prince Yaroslav Vsevolodovich promotes the active spread of Christianity throughout the territory inhabited by the Izhorian, Vodi and Karelian tribes.

According to the chronicle according to the Laurentian List, in 1227 there was a mass baptism of Karelians. From the chronicle we can conclude that the baptism took place in a very short time, about 1-2 months, and was received positively by the Karelians and without any resistance. This loyal attitude is due to the close connection between the Karelians and the Novgorodians even before they were officially baptized. The Orthodox faith was familiar to the peoples, and the large number of missionaries sent to the Karelian lands made it possible to bring a large number of tribes to Orthodoxy in a short time.

Valaam Monastery [2]

Formation of monasteries Edit

The official baptism prompted the formation of the church structure of Karelia. The Novgorod lands were divided into graveyards. The first system of churchyards in Obonezhye developed in the 15th-16th centuries. The final stage of church organization was the monasteries.

Monks, in search of solitude for their prayerful deeds, went to undeveloped lands. There they erected a cross, sometimes a chapel and a cell. Many, having learned about the place where the monks lived, joined them in order to indulge in prayer, as a result of which entire communities were formed. Numerous brethren built monasteries, developed arable land near them, and erected outbuildings. As a result, many monasteries became the center of the most populated areas.

The Valaam Monastery, located on the island of Valaam, played a major role in the spread of Orthodoxy. By the 16th century, there were already 42 monasteries on the territory of the Russian North.

Alexander Svirsky [3]

The Trinity Alexander-Svirsky Monastery, founded in the 16th century, had an all-Russian influence. The Monk Alexander-Svirsky raised many disciples within the walls of the temple, who later played a big role in the Christianization of Karelia and built their monasteries on its territory.

Orthodox monks, spreading the Christian faith, served to develop other areas of life of the newly baptized tribes. They taught local residents construction, farming, and fishing techniques. Also, monastic monasteries were the only stronghold of literacy. The monks Cyril, Lazar, Athanasius, and Macarius contributed to the spread of literacy among foreigners.

By the middle of the 15th century, almost all Karelians had Orthodox names, but at the same time they retained their language and culture.

In 1589, the Karelian bishopric was established, which owned the lands of the Olonets region. Education ceased to exist when in 1617 these lands became the possession of Sweden.

In the 18th century, the power of Orthodox parishes in the Olonets region changed several times.

In 1828, a report on the creation of an autonomous Olonets diocese was approved. Ignatius (Semyonov) was appointed its first bishop. At his request, the first theological seminary was opened, which graduated 1,568 people during its operation.

The first bishop of the Olonets region Ignatius [4]

Soviet period Edit

In the period 1918-1930, traces of the Orthodox faith were completely destroyed on the territory of Karelia. Monasteries and educational institutions were closed, church buildings were used for economic needs, and representatives of the clergy were persecuted. In 1918, the first seizure of holy relics for the purpose of destruction took place.

During the occupation, churches were subjected to significant devastation and destruction. A lot of church property was taken abroad.

At the end of the war, the local population begins to petition for the restoration of churches. In total, 9 churches were opened in the period 1946-1950.

Modern period Edit

In 1990, Archimandrite Manuel was elevated to the rank of bishop. As a result, August 14 is considered the date of the revival of the diocese in Karelia. In 1999, the diocese was registered as Karelian and Petrozavodsk. Today the diocese owns 69 parishes, 7 monasteries and 78 churches. Which includes the Church of St. Alexander Nevsky.

The Petrozavodsk and Karelian diocese conducts powerful educational and charitable activities. Scientific and political conferences, competitions and festivals are held, a charitable foundation and a social assistance center operate. [5, 6]