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Russian Orthodox Church
The Russian Orthodox Church (ROC); or The Moscow Patriarchate (Russian: Русская Православная Церковь (Russkaya Pravoslavnaya Tserkov), or Московский Патриархат (Moskovskiy Patriarkhat) (the latter designation being another official name[4]) since 1943, Поместная Российская Православная Церковь (Pomestnaya Rossiyskaya Pravoslavnaya Tserkov) before the reinstitution in 1943), also known as the Orthodox Christian Church of Russia, is a body of Christians who constitute an autocephalousEastern Orthodox Church under the jurisdiction of the Patriarch of Moscow, in communion with the other Eastern Orthodox Churches.
The ROC is often said[5] to be the largest of the Eastern Orthodox churches in the world and second only to the Roman Catholic Church among Christian churches, numbering over 135 million members world wide and growing numerically since late 1980s. Up to 65% of ethnic Russians[6][7] and a significant number of Belarusians and Ukrainians identify themselves as "Orthodox".[6][7][8] According to the data made public December 12, 2008, the Church had 157 dioceses including 29,263 parishes served by 203 bishops (another 14 are on retirement), 27,216 priests and 3,454 deacons; there were 804 monasteries, including 478 in the Russian Federation (another 25 are within the ROCOR jurisdiction), 87 theological schools, including 5 theological academies and 38 seminaries.[9][10]
The ROC should not be confused with the Russian Orthodox Church Outside Russia (also known as the Russian Orthodox Church Abroad, or ROCOR), headquartered in New York. The ROCOR was instituted in the 1920s by Russian communities outside then-Communist Russia who refused to recognize the authority of the Moscow Patriarchy headed by MetropolitanSergiy Stragorodsky. The two Churches reconciled on May 17, 2007; the ROCOR is now a self-governing part of the Russian Orthodox Church.
Structure and organization
Administratively, the Church is organized in a hierarchical structure. The lowest level of organization, which normally would be a single church building and its attendees, headed by a priest who acts as Father superior (Russian: настоятель, nastoyatel), constitute a parish (Russian: приход, prihod). All parishes in a geographical region belong to an eparchyRussian: епархия — equivalent to a Western diocese). Eparchies are governed by bishops (Russian: епископ, episcoparchiereus). There are around 130 Russian Orthodox eparchies worldwide. ( or архиерей,
Further, some eparchies are organized into exarchates, or autonomous churches. Currently these include the Orthodox Churches of Belarusian exarchate; the Russian Orthodox Church Outside of Russia; the Latvian, the Moldovan, and the Estonian Orthodox Church of Moscow Patriarchate. The Chinese and Japanese Orthodox Churches were granted full autonomy by Moscow Patriarchate, but this autonomy is not universally recognized.
Smaller eparchies are usually governed by a single bishop. Larger eparchies, exarchates, and autonomous Churches are governed by Metropolitan archbishop and sometimes also have one or more bishops assigned to them.
The highest level of authority in the Church is vested in the Local Council (Pomestny Sobor), which comprises all the bishops as well as representatives from the clergy and laypersons. Another organ of power is the Bishops' Council (Архиерейский Собор). In the periods between the Councils the highest administrative powers are exercised by the Holy Synod which includes 7 permanent members and is chaired by the Patriarch of Moscow and All Russia, Primate of the Moscow Patriarchate.
Although the Patriarch of Moscow has extensive powers, unlike the Pope, he does not have the direct authority over matters pertaining to faith. Some of the most fundamental issues (such as the ones responsible for the Catholic-Orthodox split) could not be decided even at the level of the Local Council and would have to be dealt with by a council of representatives from all Eastern Orthodox Churches. The last time such a council was held was in 787.
Founding and earliest history
The Russian Orthodox Church is traditionally said to have been founded by the Apostle Andrew, who is thought to have visited Scythia and Greek colonies along the northern coast of the Black Sea. According to one of the legends, Andrew reached the future location of Kiev and foretold the foundation of a great Christian city.[11][12] The spot where he reportedly erected a cross is now marked by St. Andrew's Cathedral.
By the end of the first millennium AD, eastern Slavic lands started to come under the cultural influence of the Eastern Roman Empire. In 863-869, Saint Cyril and Saint Methodius translated parts of the Bible into Old Church Slavonic language for the first time, paving the way for the Christianization of the Slavs. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, circa 866-867 AD.
By the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Greek and Byzantine priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus to convert to Christianity, either in 945 or 957. Her grandson, Vladimir the Great, made Kievan Rus' a Christian state.
As a result of the Christianization of Kievan Rus' in 988, Prince Vladimir I of Kiev officially adopted Byzantine Rite Christianity — the religion of the Eastern Roman Empire — as the state religion of Kievan Rus'. This date is often considered the official birthday of the Russian Orthodox Church. Thus, in 1988, the Church celebrated its millennial anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.
The Kievan church was originally a Metropolitanate of the Patriarchate of Constantinople and the Byzantine patriarchKiev. As Kiev was losing its political, cultural, and economical significance due to the Mongol invasion, Metropolitan MaximusVladimir in 1299; his successor, Metropolitan Peter moved the residence to Moscow in 1325. appointed the metropolitan who governed the Church of Rus'. The Metropolitan's residence was originally located in moved to
Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival and life of the Russian state. Despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan AlexisTatar oppression, and to expand both economically and spiritually. helped the country to withstand years of
The monastic reform of St. Sergius, which culminated in the foundation of the monastery known as Trinity-St. Sergius Lavra near Moscow, was one of the defining events of medieval Russian history. The monastery became the setting for the unprecedented flourishing of transcendent, spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus greatly extending the geographical extent of his influence and authority.
The spiritual resurgence of the late 14th century, associated with the names of St. Sergius, the missionary Stephen of PermEpiphanius the Wise, contributed to the consolidation of the Russian nation. Lev Gumilev has observed that, having received the blessing of St. Sergius to make a stand against the Tatars, "the Suzdalians, Vladimirians, Rostovians, Pskovians went to the Kulikovo Field as representatives of their principalities but returned after the victory as Russians, although living in different towns",[13] a dictum which has been endorsed by modern church functionaries. and the writer
At the Council of Florence (1439), a group of Roman Catholic and Eastern Orthodox Church leaders agreed upon terms of reunification of the two branches of Christianity. The Russian Prince Basil II of Moscow, however, rejected the concessions to the Catholic Church and forbade the proclamation of the acts of the Council in Russia in 1452, after a short-lived East-West reunion. Metropolitan Isidore was in the same year expelled from his position as an apostate.
In 1448, the Russian Church became independent from the Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Russia. This was just five years before the fall of Constantinople in 1453. From this point onward the Russian Orthodox Church saw Moscow as the Third Rome, legitimate successor to Constantinople, and the Patriarch of Moscow as head of the Russian Orthodox Church.
Consolidation and codification
The reign of Ivan III and his successor was plagued by numerous heresies and controversies. One party, led by Nil Sorsky and Vassian Kosoy, called for secularisation of monastic properties. They were oppugned by the influential Joseph of Volotsk, who defended ecclesiastical ownership of land and property. The sovereign's position fluctuated, but eventually he threw his support to Joseph. New sects sprang up, some of which showed a tendency to revert to Mosaic law: for instance, the archpriest Aleksei converted to Judaism after meeting a certain Zechariah the Jew.
Monastic life flourished in Russia, focusing on prayer and spiritual growth. The disciples of St. Sergius left the Trinity-St. Sergius Lavra to found hundreds of monasteries across Russia. Some of the most famous monasteries were located in the Russian North, even as far north as Pechenga, in order to demonstrate how faith could flourish in the most inhospitable lands. The richest landowners of medieval Russia included Joseph Volokolamsk Monastery, Kirillo-Belozersky MonasterySolovetsky Monastery. In the 18th century, the three greatest monasteries were recognized as lavras, while those subordinated directly to the Synod were labelled stauropegic. and the
In the 1540s, Metropolitan Macarius codified Russian hagiography and convened a number of church synods, which culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the whole territory of Russia. At the demand of the Church hierarchy the government canceled the tsar's jurisdiction over ecclesiastics. Reinforced by these reforms, the Church felt strong enough to challenge the policies of the tsar. Philip of Moscow, in particular, decried many abuses of Ivan the Terrible, who eventually engineered his defrocking and murder.
The ROC is often said[5] to be the largest of the Eastern Orthodox churches in the world and second only to the Roman Catholic Church among Christian churches, numbering over 135 million members world wide and growing numerically since late 1980s. Up to 65% of ethnic Russians[6][7] and a significant number of Belarusians and Ukrainians identify themselves as "Orthodox".[6][7][8] According to the data made public December 12, 2008, the Church had 157 dioceses including 29,263 parishes served by 203 bishops (another 14 are on retirement), 27,216 priests and 3,454 deacons; there were 804 monasteries, including 478 in the Russian Federation (another 25 are within the ROCOR jurisdiction), 87 theological schools, including 5 theological academies and 38 seminaries.[9][10]
The ROC should not be confused with the Russian Orthodox Church Outside Russia (also known as the Russian Orthodox Church Abroad, or ROCOR), headquartered in New York. The ROCOR was instituted in the 1920s by Russian communities outside then-Communist Russia who refused to recognize the authority of the Moscow Patriarchy headed by MetropolitanSergiy Stragorodsky. The two Churches reconciled on May 17, 2007; the ROCOR is now a self-governing part of the Russian Orthodox Church.
Structure and organization
Administratively, the Church is organized in a hierarchical structure. The lowest level of organization, which normally would be a single church building and its attendees, headed by a priest who acts as Father superior (Russian: настоятель, nastoyatel), constitute a parish (Russian: приход, prihod). All parishes in a geographical region belong to an eparchyRussian: епархия — equivalent to a Western diocese). Eparchies are governed by bishops (Russian: епископ, episcoparchiereus). There are around 130 Russian Orthodox eparchies worldwide. ( or архиерей,
Further, some eparchies are organized into exarchates, or autonomous churches. Currently these include the Orthodox Churches of Belarusian exarchate; the Russian Orthodox Church Outside of Russia; the Latvian, the Moldovan, and the Estonian Orthodox Church of Moscow Patriarchate. The Chinese and Japanese Orthodox Churches were granted full autonomy by Moscow Patriarchate, but this autonomy is not universally recognized.
Smaller eparchies are usually governed by a single bishop. Larger eparchies, exarchates, and autonomous Churches are governed by Metropolitan archbishop and sometimes also have one or more bishops assigned to them.
The highest level of authority in the Church is vested in the Local Council (Pomestny Sobor), which comprises all the bishops as well as representatives from the clergy and laypersons. Another organ of power is the Bishops' Council (Архиерейский Собор). In the periods between the Councils the highest administrative powers are exercised by the Holy Synod which includes 7 permanent members and is chaired by the Patriarch of Moscow and All Russia, Primate of the Moscow Patriarchate.
Although the Patriarch of Moscow has extensive powers, unlike the Pope, he does not have the direct authority over matters pertaining to faith. Some of the most fundamental issues (such as the ones responsible for the Catholic-Orthodox split) could not be decided even at the level of the Local Council and would have to be dealt with by a council of representatives from all Eastern Orthodox Churches. The last time such a council was held was in 787.
Founding and earliest history
The Russian Orthodox Church is traditionally said to have been founded by the Apostle Andrew, who is thought to have visited Scythia and Greek colonies along the northern coast of the Black Sea. According to one of the legends, Andrew reached the future location of Kiev and foretold the foundation of a great Christian city.[11][12] The spot where he reportedly erected a cross is now marked by St. Andrew's Cathedral.
By the end of the first millennium AD, eastern Slavic lands started to come under the cultural influence of the Eastern Roman Empire. In 863-869, Saint Cyril and Saint Methodius translated parts of the Bible into Old Church Slavonic language for the first time, paving the way for the Christianization of the Slavs. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, circa 866-867 AD.
By the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Greek and Byzantine priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus to convert to Christianity, either in 945 or 957. Her grandson, Vladimir the Great, made Kievan Rus' a Christian state.
As a result of the Christianization of Kievan Rus' in 988, Prince Vladimir I of Kiev officially adopted Byzantine Rite Christianity — the religion of the Eastern Roman Empire — as the state religion of Kievan Rus'. This date is often considered the official birthday of the Russian Orthodox Church. Thus, in 1988, the Church celebrated its millennial anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.
The Kievan church was originally a Metropolitanate of the Patriarchate of Constantinople and the Byzantine patriarchKiev. As Kiev was losing its political, cultural, and economical significance due to the Mongol invasion, Metropolitan MaximusVladimir in 1299; his successor, Metropolitan Peter moved the residence to Moscow in 1325. appointed the metropolitan who governed the Church of Rus'. The Metropolitan's residence was originally located in moved to
Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival and life of the Russian state. Despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan AlexisTatar oppression, and to expand both economically and spiritually. helped the country to withstand years of
The monastic reform of St. Sergius, which culminated in the foundation of the monastery known as Trinity-St. Sergius Lavra near Moscow, was one of the defining events of medieval Russian history. The monastery became the setting for the unprecedented flourishing of transcendent, spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus greatly extending the geographical extent of his influence and authority.
The spiritual resurgence of the late 14th century, associated with the names of St. Sergius, the missionary Stephen of PermEpiphanius the Wise, contributed to the consolidation of the Russian nation. Lev Gumilev has observed that, having received the blessing of St. Sergius to make a stand against the Tatars, "the Suzdalians, Vladimirians, Rostovians, Pskovians went to the Kulikovo Field as representatives of their principalities but returned after the victory as Russians, although living in different towns",[13] a dictum which has been endorsed by modern church functionaries. and the writer
At the Council of Florence (1439), a group of Roman Catholic and Eastern Orthodox Church leaders agreed upon terms of reunification of the two branches of Christianity. The Russian Prince Basil II of Moscow, however, rejected the concessions to the Catholic Church and forbade the proclamation of the acts of the Council in Russia in 1452, after a short-lived East-West reunion. Metropolitan Isidore was in the same year expelled from his position as an apostate.
In 1448, the Russian Church became independent from the Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Russia. This was just five years before the fall of Constantinople in 1453. From this point onward the Russian Orthodox Church saw Moscow as the Third Rome, legitimate successor to Constantinople, and the Patriarch of Moscow as head of the Russian Orthodox Church.
Consolidation and codification
The reign of Ivan III and his successor was plagued by numerous heresies and controversies. One party, led by Nil Sorsky and Vassian Kosoy, called for secularisation of monastic properties. They were oppugned by the influential Joseph of Volotsk, who defended ecclesiastical ownership of land and property. The sovereign's position fluctuated, but eventually he threw his support to Joseph. New sects sprang up, some of which showed a tendency to revert to Mosaic law: for instance, the archpriest Aleksei converted to Judaism after meeting a certain Zechariah the Jew.
Monastic life flourished in Russia, focusing on prayer and spiritual growth. The disciples of St. Sergius left the Trinity-St. Sergius Lavra to found hundreds of monasteries across Russia. Some of the most famous monasteries were located in the Russian North, even as far north as Pechenga, in order to demonstrate how faith could flourish in the most inhospitable lands. The richest landowners of medieval Russia included Joseph Volokolamsk Monastery, Kirillo-Belozersky MonasterySolovetsky Monastery. In the 18th century, the three greatest monasteries were recognized as lavras, while those subordinated directly to the Synod were labelled stauropegic. and the
In the 1540s, Metropolitan Macarius codified Russian hagiography and convened a number of church synods, which culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the whole territory of Russia. At the demand of the Church hierarchy the government canceled the tsar's jurisdiction over ecclesiastics. Reinforced by these reforms, the Church felt strong enough to challenge the policies of the tsar. Philip of Moscow, in particular, decried many abuses of Ivan the Terrible, who eventually engineered his defrocking and murder.
The Russian Orthodox Church (ROC); or The Moscow Patriarchate (Russian: Русская Православная Церковь (Russkaya Pravoslavnaya Tserkov), or Московский Патриархат (Moskovskiy Patriarkhat) (the latter designation being another official name[4]) since 1943, Поместная Российская Православная Церковь (Pomestnaya Rossiyskaya Pravoslavnaya Tserkov) before the reinstitution in 1943), also known as the Orthodox Christian Church of Russia, is a body of Christians who constitute an autocephalousEastern Orthodox Church under the jurisdiction of the Patriarch of Moscow, in communion with the other Eastern Orthodox Churches.
The ROC is often said[5] to be the largest of the Eastern Orthodox churches in the world and second only to the Roman Catholic Church among Christian churches, numbering over 135 million members world wide and growing numerically since late 1980s. Up to 65% of ethnic Russians[6][7] and a significant number of Belarusians and Ukrainians identify themselves as "Orthodox".[6][7][8] According to the data made public December 12, 2008, the Church had 157 dioceses including 29,263 parishes served by 203 bishops (another 14 are on retirement), 27,216 priests and 3,454 deacons; there were 804 monasteries, including 478 in the Russian Federation (another 25 are within the ROCOR jurisdiction), 87 theological schools, including 5 theological academies and 38 seminaries.[9][10]
The ROC should not be confused with the Russian Orthodox Church Outside Russia (also known as the Russian Orthodox Church Abroad, or ROCOR), headquartered in New York. The ROCOR was instituted in the 1920s by Russian communities outside then-Communist Russia who refused to recognize the authority of the Moscow Patriarchy headed by MetropolitanSergiy Stragorodsky. The two Churches reconciled on May 17, 2007; the ROCOR is now a self-governing part of the Russian Orthodox Church.
Structure and organization
Administratively, the Church is organized in a hierarchical structure. The lowest level of organization, which normally would be a single church building and its attendees, headed by a priest who acts as Father superior (Russian: настоятель, nastoyatel), constitute a parish (Russian: приход, prihod). All parishes in a geographical region belong to an eparchyRussian: епархия — equivalent to a Western diocese). Eparchies are governed by bishops (Russian: епископ, episcoparchiereus). There are around 130 Russian Orthodox eparchies worldwide. ( or архиерей,
Further, some eparchies are organized into exarchates, or autonomous churches. Currently these include the Orthodox Churches of Belarusian exarchate; the Russian Orthodox Church Outside of Russia; the Latvian, the Moldovan, and the Estonian Orthodox Church of Moscow Patriarchate. The Chinese and Japanese Orthodox Churches were granted full autonomy by Moscow Patriarchate, but this autonomy is not universally recognized.
Smaller eparchies are usually governed by a single bishop. Larger eparchies, exarchates, and autonomous Churches are governed by Metropolitan archbishop and sometimes also have one or more bishops assigned to them.
The highest level of authority in the Church is vested in the Local Council (Pomestny Sobor), which comprises all the bishops as well as representatives from the clergy and laypersons. Another organ of power is the Bishops' Council (Архиерейский Собор). In the periods between the Councils the highest administrative powers are exercised by the Holy Synod which includes 7 permanent members and is chaired by the Patriarch of Moscow and All Russia, Primate of the Moscow Patriarchate.
Although the Patriarch of Moscow has extensive powers, unlike the Pope, he does not have the direct authority over matters pertaining to faith. Some of the most fundamental issues (such as the ones responsible for the Catholic-Orthodox split) could not be decided even at the level of the Local Council and would have to be dealt with by a council of representatives from all Eastern Orthodox Churches. The last time such a council was held was in 787.
Founding and earliest history
The Russian Orthodox Church is traditionally said to have been founded by the Apostle Andrew, who is thought to have visited Scythia and Greek colonies along the northern coast of the Black Sea. According to one of the legends, Andrew reached the future location of Kiev and foretold the foundation of a great Christian city.[11][12] The spot where he reportedly erected a cross is now marked by St. Andrew's Cathedral.
By the end of the first millennium AD, eastern Slavic lands started to come under the cultural influence of the Eastern Roman Empire. In 863-869, Saint Cyril and Saint Methodius translated parts of the Bible into Old Church Slavonic language for the first time, paving the way for the Christianization of the Slavs. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, circa 866-867 AD.
By the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Greek and Byzantine priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus to convert to Christianity, either in 945 or 957. Her grandson, Vladimir the Great, made Kievan Rus' a Christian state.
As a result of the Christianization of Kievan Rus' in 988, Prince Vladimir I of Kiev officially adopted Byzantine Rite Christianity — the religion of the Eastern Roman Empire — as the state religion of Kievan Rus'. This date is often considered the official birthday of the Russian Orthodox Church. Thus, in 1988, the Church celebrated its millennial anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.
The Kievan church was originally a Metropolitanate of the Patriarchate of Constantinople and the Byzantine patriarchKiev. As Kiev was losing its political, cultural, and economical significance due to the Mongol invasion, Metropolitan MaximusVladimir in 1299; his successor, Metropolitan Peter moved the residence to Moscow in 1325. appointed the metropolitan who governed the Church of Rus'. The Metropolitan's residence was originally located in moved to
Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival and life of the Russian state. Despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan AlexisTatar oppression, and to expand both economically and spiritually. helped the country to withstand years of
The monastic reform of St. Sergius, which culminated in the foundation of the monastery known as Trinity-St. Sergius Lavra near Moscow, was one of the defining events of medieval Russian history. The monastery became the setting for the unprecedented flourishing of transcendent, spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus greatly extending the geographical extent of his influence and authority.
The spiritual resurgence of the late 14th century, associated with the names of St. Sergius, the missionary Stephen of PermEpiphanius the Wise, contributed to the consolidation of the Russian nation. Lev Gumilev has observed that, having received the blessing of St. Sergius to make a stand against the Tatars, "the Suzdalians, Vladimirians, Rostovians, Pskovians went to the Kulikovo Field as representatives of their principalities but returned after the victory as Russians, although living in different towns",[13] a dictum which has been endorsed by modern church functionaries. and the writer
At the Council of Florence (1439), a group of Roman Catholic and Eastern Orthodox Church leaders agreed upon terms of reunification of the two branches of Christianity. The Russian Prince Basil II of Moscow, however, rejected the concessions to the Catholic Church and forbade the proclamation of the acts of the Council in Russia in 1452, after a short-lived East-West reunion. Metropolitan Isidore was in the same year expelled from his position as an apostate.
In 1448, the Russian Church became independent from the Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Russia. This was just five years before the fall of Constantinople in 1453. From this point onward the Russian Orthodox Church saw Moscow as the Third Rome, legitimate successor to Constantinople, and the Patriarch of Moscow as head of the Russian Orthodox Church.
Consolidation and codification
The reign of Ivan III and his successor was plagued by numerous heresies and controversies. One party, led by Nil Sorsky and Vassian Kosoy, called for secularisation of monastic properties. They were oppugned by the influential Joseph of Volotsk, who defended ecclesiastical ownership of land and property. The sovereign's position fluctuated, but eventually he threw his support to Joseph. New sects sprang up, some of which showed a tendency to revert to Mosaic law: for instance, the archpriest Aleksei converted to Judaism after meeting a certain Zechariah the Jew.
Monastic life flourished in Russia, focusing on prayer and spiritual growth. The disciples of St. Sergius left the Trinity-St. Sergius Lavra to found hundreds of monasteries across Russia. Some of the most famous monasteries were located in the Russian North, even as far north as Pechenga, in order to demonstrate how faith could flourish in the most inhospitable lands. The richest landowners of medieval Russia included Joseph Volokolamsk Monastery, Kirillo-Belozersky MonasterySolovetsky Monastery. In the 18th century, the three greatest monasteries were recognized as lavras, while those subordinated directly to the Synod were labelled stauropegic. and the
In the 1540s, Metropolitan Macarius codified Russian hagiography and convened a number of church synods, which culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the whole territory of Russia. At the demand of the Church hierarchy the government canceled the tsar's jurisdiction over ecclesiastics. Reinforced by these reforms, the Church felt strong enough to challenge the policies of the tsar. Philip of Moscow, in particular, decried many abuses of Ivan the Terrible, who eventually engineered his defrocking and murder.
The fin-de-siècle religious renaissance
During the final decades of the imperial order in Russia many educated Russians sought to return to the Church and revitalize their faith. No less evident were non-conformist paths of spiritual searching known as "God-Seeking". Writers, artists, and intellectuals in large numbers were drawn to private prayer, mysticism, spiritualism, theosophy, and Eastern religions. A fascination with elemental feeling, with the unconscious and the mythic, proliferated along with visions of coming catastrophe and redemption.
The visible forms of God-Seeking were extensive. A series of 'Religious-Philosophical Meetings' were held in St. Petersburg in 1901–1903, bringing together prominent intellectuals and clergy to explore together ways to reconcile the Church with the growing of undogmatic desire among the educated for spiritual meaning in life. Especially after 1905, various religious societies arose, though much of this religious upheaval was informal: circles and salons, séances, private prayer. Some clergy also sought to revitalize Orthodox faith, most famously the charismatic Father John of Kronstadt, who, until his death in 1908 (though his followers remained active long after), emphasized Christian living and sought to restore fervency and the presence of the miraculous in liturgical celebration. In 1909, a sensation-creating volume of essays appeared under the title Vekhi ("Landmarks" or "Signposts"), authored by a group of leading left-wing intellectuals, including Sergei Bulgakov, Peter Struve, and former Marxists, who bluntly repudiated the materialism and atheism that had dominated the thought of the intelligentsia for generations as leading inevitably to failure and moral disaster.
One sees a similarly renewed vigor and variety in religious life and spirituality among the lower classes, especially after the upheavals of 1905. Among the peasantry we see widespread interest in spiritual-ethical literature and non-conformist moral-spiritual movements; an upsurge in pilgrimage and other devotions to sacred spaces and objects (especially icons); persistent beliefs in the presence and power of the supernatural (apparitions, possession, walking-dead, demons, spirits, miracles, and magic); the renewed vitality of local "ecclesial communities" actively shaping their own ritual and spiritual lives, sometimes in the absence of clergy, and defining their own sacred places and forms of piety; and the proliferation of what the Orthodox establishment branded as 'sectarianism', including both non-Orthodox Christian denominations, notably Baptists, and various forms of deviant popular Orthodoxy and mysticism.
Russian revolution
In 1914 in Russia, there were 55,173 Russian Orthodox churches and 29,593 chapels, 112,629 priests and deacons, 550 monasteries and 475 convents with a total of 95,259 monks and nuns.
The year 1917 was a major turning point for the history of Russia, and also the Russian Orthodox Church. The Russian empire was dissolved and the Tsarist government - which had granted the Church numerous privileges - was overthrown. After a few months of political turmoil, the Bolsheviks took power in October 1917 and declared a separation of church and state. Thus the Russian Orthodox Church found itself without official state backing for the first time in its history. One of the first decrees of the new Communist government (issued in January 1918) declared freedom of "religious and anti-religious propaganda". This led to a marked decline in the power and influence of the Church. The Church was also caught in the crossfire of the Russian Civil War that began later the same year, and many leaders of the Church supported what would ultimately turn out to be the losing side (the White movement).
The Russian Orthodox Church supported the White Army in the Russian Civil War (see White movement) after the October Revolution. This may have further strengthened the Bolshevik animus against the church.
Even before the end of the civil war and the establishment of the Soviet Union, the Russian Orthodox Church came under pressure from the secular Communist government. The Soviet government stood on a platform of antireligion, viewing the church as a "counter-revolutionary" organization and an independent voice with a great influence in society. While the Soviet Union officially claimed religious tolerance, in practice the government discouraged organized religion and did much to remove religious influence from Soviet society.
Russian church architecture
Russian Orthodox Church buildings differ in design from many modern-type churches. Firstly, their interiors are enriched with many sacramental objects including holy icons, which are hung on the walls. In addition, murals often cover most of the interior. Some of these images represent the Theotokos (who is particularly revered in the Russian Orthodox Church), saints, and scenes from their lives.
Gold is the color which resembles the Heavenly Kingdom. It is also used to add a sense of indefinite depth to icons, which would otherwise be perceived as flat. Painted icons are intentionally composed in a two-dimensional, non-perspective fashion to allow equal viewing regardless of the placement, position, and/or angle of the observing person, as well as to emphasize that the depiction is primarily of a spiritual truth rather than of visible reality (which emphasis is also achieved through other iconographic techniques and traditions).
Most Russian Orthodox churches have an iconostasis, which separates the nave from the holy altar, and signifies the Heavenly Kingdom. Covered with icons, the iconostasis is intended to stop physical sight, and allow the worshipers to achieve spiritual sight.
Another remarkable feature of many Russian Orthodox Church is the icon screen, which may reach all the way up into the dome (or domes). On the ceiling of many churches (inside the main dome) is the iconography of Christ as Pantokrator
There are no pews. Most churches are lit with candles rather than electric light. Virtually all churches have multiple votive candle stands in front of the icons. It is customary for worshippers to purchase candles in church stores, light them up, and place them on the stands. This ritual signifies a person's prayer to God, the Holy Mother, or to the saints or angels asking for help on the difficult path to salvation and to freedom from sin.
Sometimes the bottoms of crosses found in Russian Orthodox churches will be adorned with a crescent. The common misconception attributes these to the fact that in 1552, Tsar Ivan the Terrible conquered the city of Kazan which had been under the rule of Muslim Tatars, and in remembrance of this, he decreed that from henceforth the Islamic crescent be placed at the bottom of the crosses to signify the victory of the cross (Christianity) over the crescent (Islam). In fact, crescents on crosses were widespread during the pre-Mongolian period of Russian history and have no relation to the Islamic symbol. The crescent symbol actually is meant to resemble an anchor, which symbolizes the hope for salvation.
The original cathedral
The original church was erected as a shrine in the early 1630s to mark the city's liberation from the Polish aggressors by the Russian people's volunteer army at the close of the Time of Troubles.
Upon clearing Moscow from the Poles in 1612, Prince Dmitry Pozharsky attributed his success to the divine help of the icon Theotokos of Kazan, to whom he had prayed on several occasions. From his private funds, he financed construction of a wooden church to the Virgin of Kazan on Red Square in Moscow.
After the diminutive shrine was destroyed by fire in 1632, the Tsar ordered it replaced by a brick church. The one-domed edifice, featuring several tiers of kokoshniki, a wide gallery and a tented belfry, was consecrated in October 1636. That its history was tempestuous is evidenced by the fact that its archpriest Avvakum led the party of religious dissenters, or Old Believers.
After numerous renovations of the cathedral undertaken in the imperial period, the original design was lost behind later additions. The distinguished Russian restorer Peter Baranovsky supervised a complete reconstruction of the church's exterior to its original design in 1929–1932. Some specialists, however, criticised the accuracy of this reconstruction.
In 1936, when Red Square was being prepared for holding the military parades of the Soviet Union, Joseph Stalin ordered the square cleared of churches. Although efforts were made by Baranovsky to save it, he could not prevent the Kazan Cathedral from being demolished (though Baranovsky did manage to save another of the square's cathedrals, Saint Basil's Cathedral from destruction).
The rebuilding
After the fall of the Soviet Union, the Kazan Cathedral was the first church to be completely rebuilt after having been destroyed by the Communists. The cathedral's restoration (1990–1993) was based on the detailed measurements and photographs of the original church Peter Baranovsky made before its destruction in 1936.
Saint Basil's Cathedral
The Cathedral of Intercession of the Virgin on the Moat (Russian: Собор Покрова что на Рву - The Cathedral of the Protection of the Mother of God, or simply Pokrovskiy Cathedral - Russian: Покровский Собор; better known as the Cathedral of Saint Basil the Blessed , Saint Basil's Cathedral - Russian: Храм Василия Блаженного) is a multi-tented church on the Red Square in Moscow that also features distinctive onion domes. It is very often mistaken for the Church of the Savior on Blood, located in St. Petersburg. In the West, it is frequently confused with the Kremlin which overlooks it. Arguably the most recognized building in Russia, it is an international symbol for the nation and for the city of Moscow.
The cathedral was commissioned by Ivan IV (also known as Ivan the Terrible) in Moscow to commemorate the capture of the Khanate of Kazan, and built from 1555 to 1561. In 1588 Tsar Fedor Ivanovich had a chapel added on the eastern side above the grave of Basil Fool for Christ (yurodivy Vassily Blazhenny), a Russian Orthodoxsaint after whom the cathedral was popularly named.
Saint Basil's is located at the southeast end of Red Square, just across from the Spasskaya Tower of the Kremlin. Not particularly large, it consists of nine chapels built on a single foundation. The cathedral's design follows that of contemporary tented churches, notably those of Ascension in Kolomenskoye (1530) and of St John the Baptist's Decapitation in Dyakovo (1547).
Elokhovo Cathedral
He Epiphany Cathedral at Elokhovo, Moscow is the vicarial church of the Moscow Patriarchs. The surviving building was designed and built by Yevgraph Tyurin in 1837–1845.
The original church in the village of Elokhovo near Moscow was built in 1722-31 for tsaritsa Praskovia Ivanovna. It was there that Alexander Pushkin was baptised in 1799.
The present structure was erected in 1837-1845 to a Neoclassical design by Yevgraph Tyurin. The architecture is typical for the late Empire style, with some elements of European eclectics. The riotous opulence of the interior decoration is due to a restoration undertaken in 1912.
Upon closing the Kremlin Cathedrals (1918), the destruction of the Cathedral of Christ the SaviourDorogomilovo Cathedral (1938), the chair of Russian Orthodox Church was moved to Elokhovo, the largest open church in Moscow. The enthronements of Patriarchs Sergius I (1943), Alexius I (1945), Pimen (1970), and Alexius II (1990) took place there. (1931) and the
The church has been well-maintained, even in the Soviet era, and is known to have a 1970 air conditioning system using deep subterranean water from a 250 meter deep artesian aquifer.
The Christmas and Easter night services, which featured President Boris Yeltsin and Patriarch Alexy II, were aired on national television until the consecration of the rebuilt Cathedral of Christ the Saviour in 2000.
The ROC is often said[5] to be the largest of the Eastern Orthodox churches in the world and second only to the Roman Catholic Church among Christian churches, numbering over 135 million members world wide and growing numerically since late 1980s. Up to 65% of ethnic Russians[6][7] and a significant number of Belarusians and Ukrainians identify themselves as "Orthodox".[6][7][8] According to the data made public December 12, 2008, the Church had 157 dioceses including 29,263 parishes served by 203 bishops (another 14 are on retirement), 27,216 priests and 3,454 deacons; there were 804 monasteries, including 478 in the Russian Federation (another 25 are within the ROCOR jurisdiction), 87 theological schools, including 5 theological academies and 38 seminaries.[9][10]
The ROC should not be confused with the Russian Orthodox Church Outside Russia (also known as the Russian Orthodox Church Abroad, or ROCOR), headquartered in New York. The ROCOR was instituted in the 1920s by Russian communities outside then-Communist Russia who refused to recognize the authority of the Moscow Patriarchy headed by MetropolitanSergiy Stragorodsky. The two Churches reconciled on May 17, 2007; the ROCOR is now a self-governing part of the Russian Orthodox Church.
Structure and organization
Administratively, the Church is organized in a hierarchical structure. The lowest level of organization, which normally would be a single church building and its attendees, headed by a priest who acts as Father superior (Russian: настоятель, nastoyatel), constitute a parish (Russian: приход, prihod). All parishes in a geographical region belong to an eparchyRussian: епархия — equivalent to a Western diocese). Eparchies are governed by bishops (Russian: епископ, episcoparchiereus). There are around 130 Russian Orthodox eparchies worldwide. ( or архиерей,
Further, some eparchies are organized into exarchates, or autonomous churches. Currently these include the Orthodox Churches of Belarusian exarchate; the Russian Orthodox Church Outside of Russia; the Latvian, the Moldovan, and the Estonian Orthodox Church of Moscow Patriarchate. The Chinese and Japanese Orthodox Churches were granted full autonomy by Moscow Patriarchate, but this autonomy is not universally recognized.
Smaller eparchies are usually governed by a single bishop. Larger eparchies, exarchates, and autonomous Churches are governed by Metropolitan archbishop and sometimes also have one or more bishops assigned to them.
The highest level of authority in the Church is vested in the Local Council (Pomestny Sobor), which comprises all the bishops as well as representatives from the clergy and laypersons. Another organ of power is the Bishops' Council (Архиерейский Собор). In the periods between the Councils the highest administrative powers are exercised by the Holy Synod which includes 7 permanent members and is chaired by the Patriarch of Moscow and All Russia, Primate of the Moscow Patriarchate.
Although the Patriarch of Moscow has extensive powers, unlike the Pope, he does not have the direct authority over matters pertaining to faith. Some of the most fundamental issues (such as the ones responsible for the Catholic-Orthodox split) could not be decided even at the level of the Local Council and would have to be dealt with by a council of representatives from all Eastern Orthodox Churches. The last time such a council was held was in 787.
Founding and earliest history
The Russian Orthodox Church is traditionally said to have been founded by the Apostle Andrew, who is thought to have visited Scythia and Greek colonies along the northern coast of the Black Sea. According to one of the legends, Andrew reached the future location of Kiev and foretold the foundation of a great Christian city.[11][12] The spot where he reportedly erected a cross is now marked by St. Andrew's Cathedral.
By the end of the first millennium AD, eastern Slavic lands started to come under the cultural influence of the Eastern Roman Empire. In 863-869, Saint Cyril and Saint Methodius translated parts of the Bible into Old Church Slavonic language for the first time, paving the way for the Christianization of the Slavs. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, circa 866-867 AD.
By the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Greek and Byzantine priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus to convert to Christianity, either in 945 or 957. Her grandson, Vladimir the Great, made Kievan Rus' a Christian state.
As a result of the Christianization of Kievan Rus' in 988, Prince Vladimir I of Kiev officially adopted Byzantine Rite Christianity — the religion of the Eastern Roman Empire — as the state religion of Kievan Rus'. This date is often considered the official birthday of the Russian Orthodox Church. Thus, in 1988, the Church celebrated its millennial anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.
The Kievan church was originally a Metropolitanate of the Patriarchate of Constantinople and the Byzantine patriarchKiev. As Kiev was losing its political, cultural, and economical significance due to the Mongol invasion, Metropolitan MaximusVladimir in 1299; his successor, Metropolitan Peter moved the residence to Moscow in 1325. appointed the metropolitan who governed the Church of Rus'. The Metropolitan's residence was originally located in moved to
Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival and life of the Russian state. Despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan AlexisTatar oppression, and to expand both economically and spiritually. helped the country to withstand years of
The monastic reform of St. Sergius, which culminated in the foundation of the monastery known as Trinity-St. Sergius Lavra near Moscow, was one of the defining events of medieval Russian history. The monastery became the setting for the unprecedented flourishing of transcendent, spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus greatly extending the geographical extent of his influence and authority.
The spiritual resurgence of the late 14th century, associated with the names of St. Sergius, the missionary Stephen of PermEpiphanius the Wise, contributed to the consolidation of the Russian nation. Lev Gumilev has observed that, having received the blessing of St. Sergius to make a stand against the Tatars, "the Suzdalians, Vladimirians, Rostovians, Pskovians went to the Kulikovo Field as representatives of their principalities but returned after the victory as Russians, although living in different towns",[13] a dictum which has been endorsed by modern church functionaries. and the writer
At the Council of Florence (1439), a group of Roman Catholic and Eastern Orthodox Church leaders agreed upon terms of reunification of the two branches of Christianity. The Russian Prince Basil II of Moscow, however, rejected the concessions to the Catholic Church and forbade the proclamation of the acts of the Council in Russia in 1452, after a short-lived East-West reunion. Metropolitan Isidore was in the same year expelled from his position as an apostate.
In 1448, the Russian Church became independent from the Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Russia. This was just five years before the fall of Constantinople in 1453. From this point onward the Russian Orthodox Church saw Moscow as the Third Rome, legitimate successor to Constantinople, and the Patriarch of Moscow as head of the Russian Orthodox Church.
Consolidation and codification
The reign of Ivan III and his successor was plagued by numerous heresies and controversies. One party, led by Nil Sorsky and Vassian Kosoy, called for secularisation of monastic properties. They were oppugned by the influential Joseph of Volotsk, who defended ecclesiastical ownership of land and property. The sovereign's position fluctuated, but eventually he threw his support to Joseph. New sects sprang up, some of which showed a tendency to revert to Mosaic law: for instance, the archpriest Aleksei converted to Judaism after meeting a certain Zechariah the Jew.
Monastic life flourished in Russia, focusing on prayer and spiritual growth. The disciples of St. Sergius left the Trinity-St. Sergius Lavra to found hundreds of monasteries across Russia. Some of the most famous monasteries were located in the Russian North, even as far north as Pechenga, in order to demonstrate how faith could flourish in the most inhospitable lands. The richest landowners of medieval Russia included Joseph Volokolamsk Monastery, Kirillo-Belozersky MonasterySolovetsky Monastery. In the 18th century, the three greatest monasteries were recognized as lavras, while those subordinated directly to the Synod were labelled stauropegic. and the
In the 1540s, Metropolitan Macarius codified Russian hagiography and convened a number of church synods, which culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the whole territory of Russia. At the demand of the Church hierarchy the government canceled the tsar's jurisdiction over ecclesiastics. Reinforced by these reforms, the Church felt strong enough to challenge the policies of the tsar. Philip of Moscow, in particular, decried many abuses of Ivan the Terrible, who eventually engineered his defrocking and murder.
The fin-de-siècle religious renaissance
During the final decades of the imperial order in Russia many educated Russians sought to return to the Church and revitalize their faith. No less evident were non-conformist paths of spiritual searching known as "God-Seeking". Writers, artists, and intellectuals in large numbers were drawn to private prayer, mysticism, spiritualism, theosophy, and Eastern religions. A fascination with elemental feeling, with the unconscious and the mythic, proliferated along with visions of coming catastrophe and redemption.
The visible forms of God-Seeking were extensive. A series of 'Religious-Philosophical Meetings' were held in St. Petersburg in 1901–1903, bringing together prominent intellectuals and clergy to explore together ways to reconcile the Church with the growing of undogmatic desire among the educated for spiritual meaning in life. Especially after 1905, various religious societies arose, though much of this religious upheaval was informal: circles and salons, séances, private prayer. Some clergy also sought to revitalize Orthodox faith, most famously the charismatic Father John of Kronstadt, who, until his death in 1908 (though his followers remained active long after), emphasized Christian living and sought to restore fervency and the presence of the miraculous in liturgical celebration. In 1909, a sensation-creating volume of essays appeared under the title Vekhi ("Landmarks" or "Signposts"), authored by a group of leading left-wing intellectuals, including Sergei Bulgakov, Peter Struve, and former Marxists, who bluntly repudiated the materialism and atheism that had dominated the thought of the intelligentsia for generations as leading inevitably to failure and moral disaster.
One sees a similarly renewed vigor and variety in religious life and spirituality among the lower classes, especially after the upheavals of 1905. Among the peasantry we see widespread interest in spiritual-ethical literature and non-conformist moral-spiritual movements; an upsurge in pilgrimage and other devotions to sacred spaces and objects (especially icons); persistent beliefs in the presence and power of the supernatural (apparitions, possession, walking-dead, demons, spirits, miracles, and magic); the renewed vitality of local "ecclesial communities" actively shaping their own ritual and spiritual lives, sometimes in the absence of clergy, and defining their own sacred places and forms of piety; and the proliferation of what the Orthodox establishment branded as 'sectarianism', including both non-Orthodox Christian denominations, notably Baptists, and various forms of deviant popular Orthodoxy and mysticism.
Russian revolution
In 1914 in Russia, there were 55,173 Russian Orthodox churches and 29,593 chapels, 112,629 priests and deacons, 550 monasteries and 475 convents with a total of 95,259 monks and nuns.
The year 1917 was a major turning point for the history of Russia, and also the Russian Orthodox Church. The Russian empire was dissolved and the Tsarist government - which had granted the Church numerous privileges - was overthrown. After a few months of political turmoil, the Bolsheviks took power in October 1917 and declared a separation of church and state. Thus the Russian Orthodox Church found itself without official state backing for the first time in its history. One of the first decrees of the new Communist government (issued in January 1918) declared freedom of "religious and anti-religious propaganda". This led to a marked decline in the power and influence of the Church. The Church was also caught in the crossfire of the Russian Civil War that began later the same year, and many leaders of the Church supported what would ultimately turn out to be the losing side (the White movement).
The Russian Orthodox Church supported the White Army in the Russian Civil War (see White movement) after the October Revolution. This may have further strengthened the Bolshevik animus against the church.
Even before the end of the civil war and the establishment of the Soviet Union, the Russian Orthodox Church came under pressure from the secular Communist government. The Soviet government stood on a platform of antireligion, viewing the church as a "counter-revolutionary" organization and an independent voice with a great influence in society. While the Soviet Union officially claimed religious tolerance, in practice the government discouraged organized religion and did much to remove religious influence from Soviet society.
Russian church architecture
Russian Orthodox Church buildings differ in design from many modern-type churches. Firstly, their interiors are enriched with many sacramental objects including holy icons, which are hung on the walls. In addition, murals often cover most of the interior. Some of these images represent the Theotokos (who is particularly revered in the Russian Orthodox Church), saints, and scenes from their lives.
Gold is the color which resembles the Heavenly Kingdom. It is also used to add a sense of indefinite depth to icons, which would otherwise be perceived as flat. Painted icons are intentionally composed in a two-dimensional, non-perspective fashion to allow equal viewing regardless of the placement, position, and/or angle of the observing person, as well as to emphasize that the depiction is primarily of a spiritual truth rather than of visible reality (which emphasis is also achieved through other iconographic techniques and traditions).
Most Russian Orthodox churches have an iconostasis, which separates the nave from the holy altar, and signifies the Heavenly Kingdom. Covered with icons, the iconostasis is intended to stop physical sight, and allow the worshipers to achieve spiritual sight.
Another remarkable feature of many Russian Orthodox Church is the icon screen, which may reach all the way up into the dome (or domes). On the ceiling of many churches (inside the main dome) is the iconography of Christ as Pantokrator
There are no pews. Most churches are lit with candles rather than electric light. Virtually all churches have multiple votive candle stands in front of the icons. It is customary for worshippers to purchase candles in church stores, light them up, and place them on the stands. This ritual signifies a person's prayer to God, the Holy Mother, or to the saints or angels asking for help on the difficult path to salvation and to freedom from sin.
Sometimes the bottoms of crosses found in Russian Orthodox churches will be adorned with a crescent. The common misconception attributes these to the fact that in 1552, Tsar Ivan the Terrible conquered the city of Kazan which had been under the rule of Muslim Tatars, and in remembrance of this, he decreed that from henceforth the Islamic crescent be placed at the bottom of the crosses to signify the victory of the cross (Christianity) over the crescent (Islam). In fact, crescents on crosses were widespread during the pre-Mongolian period of Russian history and have no relation to the Islamic symbol. The crescent symbol actually is meant to resemble an anchor, which symbolizes the hope for salvation.
The original cathedral
The original church was erected as a shrine in the early 1630s to mark the city's liberation from the Polish aggressors by the Russian people's volunteer army at the close of the Time of Troubles.
Upon clearing Moscow from the Poles in 1612, Prince Dmitry Pozharsky attributed his success to the divine help of the icon Theotokos of Kazan, to whom he had prayed on several occasions. From his private funds, he financed construction of a wooden church to the Virgin of Kazan on Red Square in Moscow.
After the diminutive shrine was destroyed by fire in 1632, the Tsar ordered it replaced by a brick church. The one-domed edifice, featuring several tiers of kokoshniki, a wide gallery and a tented belfry, was consecrated in October 1636. That its history was tempestuous is evidenced by the fact that its archpriest Avvakum led the party of religious dissenters, or Old Believers.
After numerous renovations of the cathedral undertaken in the imperial period, the original design was lost behind later additions. The distinguished Russian restorer Peter Baranovsky supervised a complete reconstruction of the church's exterior to its original design in 1929–1932. Some specialists, however, criticised the accuracy of this reconstruction.
In 1936, when Red Square was being prepared for holding the military parades of the Soviet Union, Joseph Stalin ordered the square cleared of churches. Although efforts were made by Baranovsky to save it, he could not prevent the Kazan Cathedral from being demolished (though Baranovsky did manage to save another of the square's cathedrals, Saint Basil's Cathedral from destruction).
The rebuilding
After the fall of the Soviet Union, the Kazan Cathedral was the first church to be completely rebuilt after having been destroyed by the Communists. The cathedral's restoration (1990–1993) was based on the detailed measurements and photographs of the original church Peter Baranovsky made before its destruction in 1936.
Saint Basil's Cathedral
The Cathedral of Intercession of the Virgin on the Moat (Russian: Собор Покрова что на Рву - The Cathedral of the Protection of the Mother of God, or simply Pokrovskiy Cathedral - Russian: Покровский Собор; better known as the Cathedral of Saint Basil the Blessed , Saint Basil's Cathedral - Russian: Храм Василия Блаженного) is a multi-tented church on the Red Square in Moscow that also features distinctive onion domes. It is very often mistaken for the Church of the Savior on Blood, located in St. Petersburg. In the West, it is frequently confused with the Kremlin which overlooks it. Arguably the most recognized building in Russia, it is an international symbol for the nation and for the city of Moscow.
The cathedral was commissioned by Ivan IV (also known as Ivan the Terrible) in Moscow to commemorate the capture of the Khanate of Kazan, and built from 1555 to 1561. In 1588 Tsar Fedor Ivanovich had a chapel added on the eastern side above the grave of Basil Fool for Christ (yurodivy Vassily Blazhenny), a Russian Orthodoxsaint after whom the cathedral was popularly named.
Saint Basil's is located at the southeast end of Red Square, just across from the Spasskaya Tower of the Kremlin. Not particularly large, it consists of nine chapels built on a single foundation. The cathedral's design follows that of contemporary tented churches, notably those of Ascension in Kolomenskoye (1530) and of St John the Baptist's Decapitation in Dyakovo (1547).
Elokhovo Cathedral
He Epiphany Cathedral at Elokhovo, Moscow is the vicarial church of the Moscow Patriarchs. The surviving building was designed and built by Yevgraph Tyurin in 1837–1845.
The original church in the village of Elokhovo near Moscow was built in 1722-31 for tsaritsa Praskovia Ivanovna. It was there that Alexander Pushkin was baptised in 1799.
The present structure was erected in 1837-1845 to a Neoclassical design by Yevgraph Tyurin. The architecture is typical for the late Empire style, with some elements of European eclectics. The riotous opulence of the interior decoration is due to a restoration undertaken in 1912.
Upon closing the Kremlin Cathedrals (1918), the destruction of the Cathedral of Christ the SaviourDorogomilovo Cathedral (1938), the chair of Russian Orthodox Church was moved to Elokhovo, the largest open church in Moscow. The enthronements of Patriarchs Sergius I (1943), Alexius I (1945), Pimen (1970), and Alexius II (1990) took place there. (1931) and the
The church has been well-maintained, even in the Soviet era, and is known to have a 1970 air conditioning system using deep subterranean water from a 250 meter deep artesian aquifer.
The Christmas and Easter night services, which featured President Boris Yeltsin and Patriarch Alexy II, were aired on national television until the consecration of the rebuilt Cathedral of Christ the Saviour in 2000.
