By Daniel H. Shubin
From Apostle Andrew to the belief of Soviet authority in 1990, Daniel Shubin provides the complete background of Christianity in Russia in a 3-volume sequence. The occasions, humans and politics that cast the earliest traditions of Russian Christianity are awarded objectively and intensively, describing the increase and dominance of the Russian Orthodox Church, the various dissenters and sectarian teams that developed over the centuries (and their persecution), the presence of Catholicism and the inflow of Protestantism and Judaism and different minority religions into Russia. The heritage covers the better degrees of ecclesiastical job together with the involvement of tsars and princes, in addition to saints and serfs, and priests and mystics. This, the 1st quantity, offers with the interval from Apostle Andrew to the dying of Tsar Ivan the bad, simply ahead of the election of the 1st Russian Patriarch, a interval of just about 1600 years.
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Extra resources for A History of Russian Christianity (Vol III) The Synodal Era and the Sectarians 1725 to 1894
The authority of the episcopacy of the official ROC was recognized by the Priest group, although no priests were accepted unless they publicly denounced the reforms of Patr. Nikon. In one respect, the Priest group was viewed as the little step-sister 41 A History of Russian Christianity, Vol. III of the official ROC. Some preceptors of the Priest group taught of the temporary desolation of the Ecumenical church. In the mid-19th century, the teaching of the temporary termination of grace appeared, as a result of divine grace being removed from the priesthood of the ROC.
Arseni, wearing a simple monk’s garment, was taken directly from the Chamber of the Cross to Therapontov Monastery, where Patr. Nikon had been incarcerated. During the journey, a supplementary decree was issued for the group to continue further north to Karelia Nikolski Monastery, where Theodosei Yanovski died in exile. Arseni was allowed to take with him a lay-brother and a cook, and all of his household items and kitchen utensils. An officer named Marvin was assigned as guard. Empress Catherine allotted the monastery 50 kopeks per day from the imperial treasury to pay for his food, and ordered the monastery to put Arseni to hard labor three days every week.
In September of 1763, members of the Imperial Senate and Holy Synod — along with the Special Commission — met in Moscow and started planning to implement the secularization of ecclesiastical patrimony. The expected uproar of prelates in opposition to this imperial abolition of the age-old tradition of ownership of villages, farms, arable land and serfs, was not forthcoming; they were silent, much as they had been at the implementation of the Holy Synod by Tsar Peter I. The formal decree for the abolition of ecclesiastical patrimony was issued February 26, 1764 by Empress Catherine.
A History of Russian Christianity (Vol III) The Synodal Era and the Sectarians 1725 to 1894 by Daniel H. Shubin