1652-1666 жылдардағы Никон реформасына қарсы шыққан Ескі Православшылар

Eastern Orthodox Christians who resist reforms of Nikon in 1652–1666

Old Believers or Old Ritualists are Eastern Orthodox Christians who maintain the liturgical and ritual practices of the Russian Orthodox Church as they were before the reforms of Patriarch Nikon of Moscow between 1652 and 1666. Resisting the accommodation of Russian piety to the contemporary forms of Greek Orthodox worship, these Christians were anathematized, together with their ritual, in a Synod of 1666–67, producing a division in Eastern Europe between the Old Believers and those who followed the state church in its condemnation of the Old Rite. Russian speakers refer to the schism itself as raskol (раскол), etymologically indicating a "cleaving apart".

In 1652, Nikon of Moscow, patriarch of the Russian Orthodox Church from then until 1658, introduced a number of ritual and textual revisions with the aim of achieving uniformity between the practices of the Russian and Greek Orthodox churches. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. After the implementation of these revisions, the Church anathematized and suppressed—with the support of Muscovite state power—the prior liturgical rite itself, as well as those who were reluctant to pass to the revised rite. Those who maintained fidelity to the existing rite endured severe persecutions from the end of the 17th century until the beginning of the 20th century as "Schismatics" (раскольники, raskol'niki). They became known as "Old Ritualists", a name introduced under the empress Catherine the Great, who reigned from 1762 to 1796. Those who adopted new liturgical practices started to call themselves pravoslavnye (православные, 'those believing rightly', 'orthodox').

The installation of a Metropolitan of Kiev and All Russia, but resident in Moscow, by a council of Russian bishops in 1448 without consent from the Ecumenical Patriarch of Constantinople initiated the effective independence of the Eastern Orthodox Church in the Grand Duchy of Moscow. By then, apart from Muslim and Jewish minorities and pagan subject peoples, the Russian people were Christianised, observing church festivals and marking births, marriages, and deaths with Orthodox rituals. However, many popular religious practices were of pagan origin or marked by superstition, disorder, or drunkenness. The main objectives of reformers in the 16th century, many from the secular clergy, were to outlaw pagan rituals and beliefs and to standardise the liturgy throughout the Muscovite realm. This resulted in the holding of the Stoglavy Synod, a Russian church council in 1551, whose decrees formed the basis of Orthodox ritual and liturgy in the late 16th and early 17th centuries.

During the reign of Aleksei Mikhailovich (r. 1645–1676), the young tsar and his confessor, Stefan Vonifatiev, sponsored a group, mainly composed of non monastic clergy and known as the Zealots of Piety. These included the archpriest Avvakum as a founder member, as well as the future patriarch Nikon, who joined in 1649. Their original aim was to revitalise the parishes through effective preaching, the orderly celebration of the liturgy, and enforcement of the church's moral teachings. To ensure that the liturgy was celebrated correctly, its original and authentic form had to be established, but the way that Nikon did this caused disputes between him and other reformers. Tsar Aleksei, Nikon and some of the Zealots of Piety decided that the best way to revitalise the Russian church was to conform with the usages of the Greek church and accept the authority of the Patriarch of Constantinople. The unrevised Muscovite service books derived from a different, and older, Greek recension than that which was used in the current Greek books, which had been revised over the centuries, and contained innovations. Nikon wanted to have the same rite in the Russian tsardom as those ethnically Slavic lands, then the territories of Ukraine and Belarus, that were then part of the Polish–Lithuanian Commonwealth, to attract local Orthodox rebels. Their rite was closer to the Greek than that in the Muscovite realm. Nikon did not accept the existence of two different rites in the same church. The locum tenens for Patriarch Pitirim of Moscow convened the 1666 Great Moscow Synod, which brought Patriarch Macarius III Ibn al Za'im of Antioch, Patriarch Paisios of Alexandria, and many bishops to Moscow. Some scholars allege that the visiting patriarchs each received both 20,000 rubles in gold and furs for their participation.

Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers (see Raskol). However, after the deposition of Patriarch Nikon (1658), who presented too strong a challenge to the tsar's authority, a series of church councils officially endorsed Nikon's liturgical reforms. By the 1910s, in the last Imperial Russian census just before the October Revolution, approximately ten percent of the population of the Russian Empire said that they belonged to one of the Old Believer branches (census data). Government oppression could vary from relatively moderate, as under Peter the Great (reigned 1682–1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard)—to intense, as under Tsar Nicholas I (reigned 1825–1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state. In 1762, Catherine the Great passed an act that allowed Old Believers to practise their faith openly without interference. In 1905, Tsar Nicholas II signed an act of religious freedom that ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. It became prohibited to refer to Old Believers as raskolniki (schismatics), as they were under Catherine the Great—reigned 1762–1796, a name they consider insulting. People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Some restrictions for Old Believers continued: for example, they were forbidden from joining the civil service.

Although all Old Believers groups emerged as a result of opposition to the Nikonite reform, they do not constitute a single monolithic body. Despite the emphasis on invariable adherence to the pre Nikonite traditions, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice re baptism before admitting a member of another group into their midst. Since none of the bishops joined the Old Believers, except Bishop Pavel of Kolomna, who was put to death for this, apostolically ordained priests of the old rite would have soon become extinct. Two responses appeared to this dilemma: the Popovtsy (поповцы, "with priests") and the Bezpopovtsy ("priestless").

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

Vladimir officially converted the Eastern Slavs to Christianity in 988, and the people had adopted Greek Orthodox liturgical practices. At the end of the 11th century, the efforts of St. Theodosius of the Caves in Kiev (Феодосий Киево Печерский, d. 1074) introduced the so called Studite Typicon to Russia. This typicon (essentially, a guide book for liturgical and monastic life) reflected the traditions of the urban Monastery of Stoudios in Constantinople. The Studite typicon predominated throughout the western part of the Byzantine Empire and was accepted throughout the Russian lands. At the end of the 14th century, through the work of Cyprian, Metropolitan of Kiev and All Rus', the Studite liturgical practices were gradually replaced in Russia with the so called Jerusalem Typicon or the Typicon of St. Sabbas—originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of typica continued throughout the 15th century and, because of its slow implementation, met with little resistance—unlike Nikon's reforms, conducted with abruptness and violence. In the course of the 15th—17th centuries, Russian scribes continued to insert some Studite material into the general shape of Jerusalem Typicon. This explains the differences between the modern version of the Typicon, used by the Russian Orthodox Church, and the pre Nikonite Russian recension of Jerusalem Typicon, called Oko Tserkovnoe (Rus. "eye of the church"). This pre Nikonite version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers. In the course of the polemics against Old Believers, the official Russian Orthodox Church often claimed the discrepancies, which emerged in the texts between the Russian and the Greek churches, as Russian innovations, errors, or arbitrary translations. This charge of "Russian innovation" re appeared repeatedly in the textbooks and anti raskol treatises and catecheses, including, for example, those by Dimitry of Rostov. The critical evaluation of the sources and of the essence of the church reforms began only in the 1850s, with the groundbreaking work of several church historians, Byzantinists, and theologians, including S. A. Belokurov, A. P. Shchapov, A. K. Borozdin, N. Gibbenet and, later, E. E. Golubinsky, A. V. Kartashev, A. A. Dmitriyevsky, and Nikolai F. Kapterev. The last four were members of the Imperial Academy of Sciences. Research was continued later mainly by Serge A. Zenkovsky, a specialist on Russian ecclesiastical culture. Golubinsky, Dmitriyevsky, Kartashov and Kapterev, amongst others, demonstrated that the rites, rejected and condemned by the church reforms, were genuine traditions of Orthodox Christianity, altered in Greek usage during the 15th–16th centuries but remaining unchanged in Russia. The pre Nikonite liturgical practices, including some elements of the Russian typicon Oko Tserkovnoe, were demonstrated to have preserved earlier Byzantine practices, being closer to the earlier Byzantine texts than some later Greek customs. but nevertheless took up serious study of the causes and background of the reforms and of the resulting schism. Their research revealed that the official explanation regarding the old Russian books and rites was unsustainable.

As Serge A. Zenkovsky points out in his standard work Russia's Old Believers, the Old Believer schism did not occur simply as a result of a few individuals with power and influence. The schism had complex causes, revealing historical processes and circumstances in 17th century Russian society. Those who broke from the hierarchy of the official State Church had quite divergent views on church, faith, society, state power and social issues. Thus the collective term "Old Believers" groups together various movements within Russian society which actually had existed long before 1666–67. They shared a distrust of state power and of the episcopate, insisting upon the right of the people to arrange their own spiritual life, and expressing the ambition to aim for such control. He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, aesthetic and historic dimensions. These aspects, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful. Centuries of persecution and the nature of their origin have made some Old Believers culturally conservative. Some Old Believers consider any pre Nikonite Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon. However, Russian economic history of the late 19th and early 20th centuries reveals the Old Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.

Old Believers use two fingers while making the Sign of the Cross (the pointer finger straight, middle finger slightly bent) while new style Orthodoxy uses two fingers and the thumb for the sign of cross (the thumb and two fingers are held together at point, two fingers folded). Old Ritualists generally say the Jesus Prayer with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable (see the picture of Boyarynya Feodosia Morozova above). A prayer rug known as the Podruchnik is used to keep one's face and hands clean during prostrations, as these parts of the body are used to make the sign of the cross on oneself. Old Believers reject any changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch Nikon. Thus they continue to use the previous Church Slavonic translation of the Greek texts, including the Psalter, striving to preserve intact the "pre Nikonite" practices of the Russian Church. Old Believers only recognize performing baptism through three full immersions, in agreement with the Greek practice, but reject the validity of any baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century). (See Oblivantsy)
Old Believers perform the Liturgy with seven prosphora, instead of five as in new rite Russian Orthodoxy or a single large prosphoron, as sometimes done by the Greeks and Arabs. Old Believers chant the alleluia verse after the psalmody twice rather than the three times mandated by the Nikonite reforms. Old Believers do not use polyphonic singing as the new style Russian practice, but only the monodic, unison singing of Znamenny chant. In this respect it represents a tradition that parallels the use of Byzantine chant and neumatic notation.

In 1971, the Moscow Patriarchate revoked the anathemas imposed on the Old Believers in the 17th century. In 1974, the Russian Orthodox Church Outside Russia issued an ukase revoking the anathemas, asking forgiveness from the Old Believers. Under their auspices, the first efforts to make the prayer and service books of the Old Believers available in English were made. Nevertheless, most Old Believer communities have not returned to full communion with the majority of Orthodox Christianity worldwide. Old Believer churches in Russia currently have started restoration of their property, although Old Believers face many difficulties in claiming their restitution rights for their churches. Moscow has churches for all the most important Old Believer branches: Rogozhskaya Zastava (Popovtsy of the Belokrinitskaya hierarchy official center), a cathedral for the Novozybkovskaya hierarchy in Zamoskvorech'ye and Preobrazhenskaya Zastava where Pomortsy and Fedoseevtsy coexist. Small hidden communities have been found in the Russian Far North (specifically remote areas of Arkhangelsk Oblast and the Komi Republic) and various regions of Siberia, especially concentrated in the areas between the Altai Mountains and Tuva Republic. Perhaps the highest concentration of older established Old Believer communities, with foundations dating back hundreds of years, can be found concentrated in Eastern Siberia, specifically the Transbaikal region in desolate areas of Buryatia and Zabaykalsky Krai. Others, like the Lykov family, fled later into the wild to avoid Communist persecution.

Modern day Old Believers live all over the world, having fled Russia under tsarist persecution and after the Russian Revolution of 1917. Some Old Believers are still transient throughout various parts of the world today. Significant established Old Believer communities exist in the United States and Canada in Plamondon, Alberta; Hines Creek, Alberta; Woodburn, Oregon; Erie, Pennsylvania; Erskine, Minnesota and in various parts of Alaska including near Homer in the Fox River area villages of Voznesenka, Razdolna, and Kachemak Selo, Nikolaevsk, Beryozova, Delta Junction, and Kodiak, Alaska (Larsen Bay area, and on Raspberry Island). Two communities exist in Sydney, Australia and in the South Island of New Zealand. A large community existed in Yarwun, Australia, for many years until many families left the area in the early 2000s. Communities also have been established in many parts of South America, including Brazil, Uruguay, Bolivia and Argentina, where they moved after having found refuge in China between the 1920s and the 1950s. Old Believer communities are also found in Georgia and Kazakhstan. The Lipovans, who live in Romania's Danube Delta, are descendants of the Old Believers who left Russia in around 1740 to avoid religious persecutions. There are approximately 3,000 Old Believers in Bolivia as of 2006. Old Believers arrived in Alaska, US, in the second half of the 20th century, helping to revive a shrinking Orthodox population. Old Believers from Russia fled to Swedish Estonia and Livonia in the end of the 17th century. Currently, there are 2,605 Old Believers in Estonia according to the 2011 census. They live mostly in villages from Mustvee to Omedu and from Nina to Varnja on the western coast of Lake Peipus, and on Piirissaar Island. Their proximity to Lake Peipus gives them their name peipsivenelased ("Peipus Russians") in Estonian. Two Old Believer missions have been established in Pakistan and Uganda.