Аграрный вопрос в России в XX в.: социально-экономический, политический и культурный аспекты : материалы Всероссийской научно-практической конференции, Чебоксары, 28 октября 2021 года / Чувашский государственный педагогический университет им. И. Я. Яковлева. – Чебоксары: Чувашский государственный педагогический университет им. И.Я. Яковлева, 2021. – С. 20-30., 2021
Чувашский государственный педагогический университет им. И. Я. Яковлева, г. Чебоксары Аннотация. ... more Чувашский государственный педагогический университет им. И. Я. Яковлева, г. Чебоксары Аннотация. В статье рассматривается реакция различных течений православия в Чувашии в конце 1920-х-1930-х гг. на мероприятия по коллективизации сельского хозяйства. Делается вывод о том, что этом этапе именно враждебное отношение сельского духовенства к колхозному строительству, угрожавшее и без того очень хрупкой политической стабильности на селе, стало причиной очередного обострения государственно-церковных отношений.
The article discusses the reaction of various denominations of Orthodoxy in Chuvashia in the late 1920s - 1930s. on measures regarding collectivization. It is concluded that this stage is the hostile attitude of the rural clergy to collective farm construction, threatening the already very fragile political stability on the village, was the reason for the next exacerbation of state-church relations.
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Papers by Andrew Berman
The article compares the religious movements of Hristovovery and «true Orthodox Christians», which arose after the revolution as opposition to Soviet power and the official Russian Orthodox Church. Examples of interaction between these communities and the similarity of religious practices are given. To explain the discovered similarities, the author's concept of the «basic paradigm» of Christianity is used, which most clearly manifests itself during periods of social and religious crises.
The article is devoted to the history of the oldest Russian sect of Hris-tovovery or Khlysty on the territory of Ukraine during Soviet times. The purpose of the work is to explore the existence of the Khlysty sect in the Ukrainian SSR, to consider some of the features of the spread of the sect and the details of its rituals. The source base of the research was unpublished operational documents of Ukrainian archives. Special studies devoted to the sect of Christ-believers in Ukraine during the Soviet period were not found. The article applies a materialistic understanding of history, which requires consideration of historical phenomena in development, in the unity of the logical and historical, i.e. in the unity of material and spiritual factors. In the course of the work, it was established that the Khlysty sect was recorded on the territory of the future Ukraine from the first half of the 18th century and spreads across those regions where the Great Russian population lived compactly: in Old Believer settle-ments in Starodubye (the future Chernigov region), in the Azov region. West of the Dnieper, the sect of Christian believers is not fixed. In Soviet times, state security agen-cies regularly reported the existence of Christian believers in the same areas where they existed in the pre-revolutionary period. A feature of the Christian faith in Soviet times was the merger of the sect with Orthodox movements that were in opposition to both the Soviet regime and the official Russian Orthodox Church.
The article presents the author's view on the history of religious movements within Judaism in the late Middle Ages and in Modern times. The author attributes such mystical teachings and movements as the Kabbalah of the Zohar book, the movement of Isaac Luria and his followers, Sabbateanism, Ha-sidism as manifestations of reformation tendencies in Judaism. Using Marxist analysis, the author connects these movements with the role of the Jews in the economic life of Europe during the period of the decomposition of feudalism and the formation of capitalist relations.
The article makes an attempt to answer the question: "Were socialism in the USSR." The conclusion is concluded that the Soviet Union should be considered a society of “universal private property”, that is, a society of incomplete denial of capitalism, in which, in transformed forms, many features of the previous of the socio-economic formation.
The article highlights the economic aspect of the anti-church campaign of the 1950s-1960s. It is concluded that by the end of the 1950s the Russian Orthodox Church became an active participant in the emerging underground economy in the USSR, which became one of the reasons for the "Khrushchev persecution to the Church."
The article is devoted to the study of the Russian religious picture "An image of timely repentance." The found image options are described, the iconography of the picture is considered, its ideological content. A special place is given to existence the picture of the "Timely repentance" in environment of sectarians of the Khlysty.
The article is devoted to the problem of church reformation in Russia. Work is a copyright attempt in the thesis form to describe the steps of Russian reformational processes, find out what socio-political forces behind these processes were stood and what socio-economic interests were pursued. The author comes to the conclusion that the Russian Reformation took place, although they had its own features.
The article is an attempt to generate a methodology for sourcing of single photographs that are unsenongable to attributing. It is concluded that such photographic images are closer to the artifacts of material culture than to narrative or documentary sources.
This article is devoted to the problem of reflection in the public consciousness of sectаnts of hristovovery of the activities of the Soviet government in the field of agricultural policy: military communism, NEP, collectivization. Despite the fact that the policy of the Soviet authorities in relation to religious communities, which were pursued under the tsarism, at an early stage, was a fairly tolerant, perfect rejection by the sectarians of the agricultural policy of the government is observed until the end of the war. The article was based on unpublished archival materials of the Soviet agencies of state security have laid down.
The article discusses the reaction of various denominations of Orthodoxy in Chuvashia in the late 1920s - 1930s. on measures regarding collectivization. It is concluded that this stage is the hostile attitude of the rural clergy to collective farm construction, threatening the already very fragile political stability on the village, was the reason for the next exacerbation of state-church relations.
The article is devoted to the phenomenon of Orthodox church samizdat in the second half of the 20 th century. The term Orthodox samizdat used in this article refers to a set of texts reproduced in an artisanal way and distributed in church goers circle without the sanction of the church or secular authorities. In the conditions of Soviet reality, the church circles were a deep periphery of public life and was formed from the marginalized or those pushed out by the Soviet authori - ties to the social margins. The specific position of church people in the USSR determined the repertoire of samizdat texts and their ideological orientation. The source base for this article was formed by a large library of church samizdat left after the death of Elizabeth Feodorovna Zakharova, an active parishioner of the Vvedensky Cathedral in Cheboksary. Zakharova was a typical representative of the church goers. The article reviews the genres of works that were avail
- able as the samizdat in Zakharova’s library: liturgical texts, artisan copies of pre-revolutionary publications, spiritual verses, thematic collections, folklore, apologetic literature, eschatological and conspiralogical texts, etc. One of the peculiarities of the existence of Orthodox samizdat in Chuvashia was that many texts circulated in translations into the Chuvash language. Among the features of Cheboksary samizdat is the replication of the prosaic translation of John Milton’s poems “Paradise Lost” and “Paradise Regained”. Church samizdat performed a number of im - portant functions in church circles: it solved the problem of demand for liturgical and doctrinal literature in deficit conditions, shared uncensored texts, rallied church people and could be a source of additional income. In general, church samizdat was an important part of the culture of the church circle during the Soviet era. The spelling and punctuation features of the original
unpublished sources are preserved in the article when cited.
В данной статье предполагается рассмотреть процесс становления секты хлыстов. Привлечение ранее не использовавшихся при изучении этого движения источников (следственные документы стрелецких бунтов, дело царицы Евдокии и майора Глебова и др.) позволяет более детально представить себе среду формирования сектантского движения и структурировать раннюю историю секты в виде последовательного поэтапного процесса. В статье делается попытка рассмотреть формирование экстатических и пророческих практик в рамках радикального старообрядчества в «Вяз- никовских лесах»; смещение центра раннесектантского движения в Москву и образование московской хлыстовской общины в связи со стрелецкими бунтами; конфессионализацию секты, конкуренцию между хлыстовскими общинами и выделение локальных культовых центров. Кроме того, в статье предполагается осветить роль разных лидеров в истории секты, использование экстаза в практике самосожжений, роль эсхатологических представлений в учении христововеров, сходство хлыстовщины и нетовщины.
Annotation. The article is devoted to anti-church activities in Chuvashia within the framework of the anti-religious policy of the 1960s in the USSR. A propaganda campaign in the Chuvash press in connection with the case of the Kazan Archbishop Job is considered. Previously unused archival documents and newspaper materials are introduced into scientific circulation. The purpose of this campaign was not only to discredit the church and the clergy in the eyes of the population, but also, if possible, to initiate criminal cases against clergy for economic crimes.
The article is devoted to the so-called period «Khrushchev’s persecution of the Church». Russian Orthodox Church by the beginning of the 1960s. was quite a serious economic force. The monetary incomes of the church from 1948 to 1957 increased 3.7 times and amounted to 667 million rubles. Receiving significant income, the clergy, naturally, tried to turn them into material wealth. Strengthening its financial position, the church tries to position itself as an important social institution in a socialist state, which was contrary to the basic principles of socialism (religion is a private matter of man). The persecution of the early 1960s. set as one of the tasks to deprive the church of economic prosperity. The economic component of the «Khrushchev persecution» on the church as a whole fits into the general picture of the «offensive against the cooperative» typical of the late 1950s-early 1960s. The article deals with the anti-religious policy of the Communist Party in the Chuvash Autonomous Soviet Socialist Republic in the early 1960s, connected with the preparation of a new program of the CPSU and the implementation of the decision of the USSR Council of Ministers on March 16, 1961. Particular attention is paid to the actions of the authorized Council for the affairs of the ROC in the Chuvash Autonomous Soviet Socialist Republic J.G. Maklashkin, his relationship with the ruling bishop Nikolai (Feodosiev), manifestations of administrative and psychological pressure on believers by the authorities. The methods of economic weakening of Orthodox parishes with the aim of their subsequent closure are analyzed. The example of the community of the Presentation of the Virgin Mary Cathedral highlights the ways of psychological pressure on believers. Unpublished archival materials are introduced into scientific circulation.
хлыстов. Существование старого русского сектантства в Советском Союзе до сих пор остается малоисследованной
областью. Практически единственные источники — документы репрессивных органов советской власти — почти
недоступны для исследователей. Открытие архивов советских спецслужб в некоторых постсоветских странах предоставляет новые возможности для изучения религиозных движений в СССР. Религиозная политика советской власти
создала ситуацию, когда основными «исследователями» религиозных движений становились не ученые, а оперативные работники спецслужб и следователи. Оперативники в силу своей профессии были склонны преувеличивать
значение вертикальных связей в религиозных сообществах. В их глазах секта хлыстов представала как централизованная организация с иерархическим лидерством. В результате в головах работников госбезопасности складывалась
своеобразная «исследовательская программа»: под нее подстраивался сбор оперативного материала, на нее ориентировалось следствие. Подход советских спецслужб практически мало отличался от подхода дореволюционных чиновников и миссионеров. В публикуемых материалах представлена краткая история секты хлыстов, как ее видели
советские чекисты, приводятся агентурные сведения об обрядности христововеров в советский период.
The article is devoted to the publication of the directive documents
of the NKGB of the USSR on the intensification of the battle against
the sect of the Khlysty. To date, the existence of the old Russian
sectarianism in the Soviet Union has been an area of little study.
Practically the only sources are documents from repressive Sovietera
governmental bodies, still virtually inaccessible to researchers.
The opening of the archives of the Soviet secret services in some
post-Soviet countries opens up new opportunities for the study of
religious movements in the USSR. The religious policy of the Soviet
government created a situation where the main “researchers” of
religious movements were not scientists but investigators and the
operational officers of the special services. The agents, by virtue of
their profession, were inclined to exaggerate the significance of
vertical ties in religious communities. In their eyes, the sect of the
Khlysty appeared as a centralized organization with a hierarchical
leadership structure. As a result, a very peculiar “research program”
was formed in the heads of the state security workers, to which the
collection of operational material was adjusted and to which the
investigation was oriented. The approach of the Soviet special
services practically differed little from the approach of prerevolutionary
officials and missionaries. The published materials
contain a brief history of the sect of the Khlysty as seen by the Soviet
Chekists, and provides intelligence information about the ritualism
of the Christian faith in the Soviet period.
The article is devoted to a specific historical component of the early sect existence: finding out the actual and not the declared social status of the movement participants, spatial localization of their activities, identification of their possible genealogical, family, service, commercial relations, reconstruction of their daily life, etc. The reconstruction of the sociohistorical context of the early Khristovshchinа existence will help clarify the motifs of ideological ideas and religious practices typical for this type of social environment.