53. Распадение раскола на толки

For a long time, the schism was led by priests and monks who were dissatisfied with the correction of liturgical books and rituals under Patriarch Nikon. They fulfilled church requirements for the schismatics as best they could. Over time, after the death of these first leaders of the schism, the question arose among the imaginary Old Believers: who will now lead their church services? When deciding this, the schismatics were divided: some began to lure priests from the Orthodox Church to themselves, while others believed that it was possible to do without priests, leaving the correction of the needs to the laity (bolshak and even women). This is how two main schismatic movements arose - priesthood and non-priesthood. For the priests, new questions arose, in solving which they were fragmented into new arguments. Some said that it was possible to accept fugitive priests only through new baptism; others (the Peremazans) decided to accept fugitive priests through confirmation. Most of the priests established themselves in this second method, or order, of receiving fugitive priests (schismatic cathedral at the Rogozhskoe cemetery in 1799). But the so-called deacons (named after the founder of their sect, Deacon Alexander) rejected this method and decided to accept priests of the third order into their society, through the curse of the heresies that allegedly prevail in the Orthodox Church. On the question of who to accept, a group of Suslovites (so-called by the name of the founder - the merchant Suslov Theodore) has separated, who teach that it is necessary to accept only those priests who flee from the great Russian Church, and not from Little Russia, because these are Oblivians. About half of the last century, in 1864, the priests, through bribery, managed to lure to themselves the supernumerary Greek Metropolitan Ambrose, who lived in Constantinople and was banned from the priesthood, and settled in the Austrian region of Bukovina in the Old Believer Belokrinitsky Monastery. From him came the so-called Belokrinitsky, or Austrian, priesthood. Later, the priests, who accepted the Austrian priesthood, were divided into okrugniks and anti-okruzhniks. The district members accept a district message compiled in 1862 by a certain Hilarion Kabanov, nicknamed Xenos, and published in the same year signed by some Old Believer bishops and other clergy. The message is composed in a conciliatory tone in relation to the Orthodox Church: it proves that the Orthodox Russian Church believes in the same God and Lord Jesus Christ, whom the Old Believers honor under the name “Jesus.” Anti-environmentalists do not accept this message. Among the Bespopovites, the following rumors are best known. Pomorians, otherwise called Danilovtsy or Vygovtsy. At the end of the 17th century, the fugitive sexton Danilo Vikulin set up a monastery on the banks of the Vyga River. Famous writers in the schism, brothers Andrei and Semyon Denisov, who came from the family of the Myshetsky princes, came here and gave this schismatic community a certain teaching and structure. The main provisions of the Pomeranian non-priests are as follows: since the time of Patriarch Nikon, the Antichrist has reigned in the Russian Church, therefore those who come from it must be rebaptized, and those who get married must be divorced (later the Pomorians allowed those who wished to get married to Orthodox priests for the sake of civil marriage rights); one should not pray to God for those in power (later the Pomeranians changed this position and included prayers for the king in their liturgical books); on the crosses it should be written: King of Glory Jesus Christ, Son of God, but the inscription used in the church: Jesus of Nazareth, King of the Jews is supposedly a Latin heresy: one should be ready to self-immolate, etc. Filippovtsy. After the death of Andrei Denisov, a certain Philip, a former archer, dreamed of becoming the abbot of the Vygovsky monastery; when Semyon Denisov was chosen for this position, he was offended and 15 versts from the Vygovsky monastery he built himself a special monastery. The main point of difference between the Filippovites and the Vygovites is that they do not pray for Orthodox kings. Feodoseyevtsy. A contemporary of sexton Vikulin, a certain Theodosius, from the family of Urusov boyars, founded the Bespopovsky accord on the Polish border. In the second half of the 18th century, it established itself in Moscow at the schismatic Preobrazhenskoye cemetery, which was built during the unrest on the occasion of the plague of 1771 by the cunning and dexterous Moscow merchant Ilya Alekseevich Kovylin (at the same time, and in the same way, the priests established the Rogozhskoye cemetery in Moscow). The Feodoseyevites disagree with the Danilovites on the following points: they do not reject the title I.N.Ts.I. as gospel; food bought at the market, and meat in general, as infected, in their opinion, with the breath of the Antichrist, is cleansed with prayers and bows. In addition to these larger agreements, the lack of priesthood was fragmented and is still fragmented into many small arguments. Of these, as a more extreme development of schismatic and, in particular, non-priestly errors, we can point to the following. Netovshchina, or spasovo agreement. Followers of this persuasion claim that there is no Church, no priesthood, no sacraments in the world: “Let the Savior Himself save as He knows.” A sect of wanderers, or runners, also called Sopelochniki (from the village of Sopelok, Yaroslavl province, where it arose). They preach that the Antichrist reigns on earth and has put a seal on all church and civil orders (audit, tax system, passports, recruitment - all these are the seals of the Antichrist). And therefore they do not want to obey any laws and do not recognize any social order, they wander from place to place, live in forests and deserts and only secretly in cities and villages. A section of this evil sect consists of the so-called residential Christians, or strangers, who give shelter to runners in their homes. The stranger considers himself inferior to the runner and at the end of his life, for the sake of saving his soul, he himself becomes a runner. In these extreme sects, the schism reached the point of complete denial of itself: in the rejection of rituals and the very orders of community life, for which the schism so ardently stood up at first, a complete ritual nihilism is reflected. The split of the so-called Old Believers represents a deviation towards ritual appearance, but almost simultaneously with it another direction began to develop, characterized by mysticism and denying church appearance. The so-called spiritual sects in their original origin have a close connection with Western mystical sects, but due to a lack of spiritual enlightenment, they have taken on ugly forms in our country, reminiscent of the darkest times of paganism. Despite, however, the obvious absurdity of these sects, they have long attracted people from middle and even higher circles, while the ritual schism persists mainly among the common people. Recently, a phenomenon has been noticed that spiritual sects, so opposed to the ritual schism, begin to draw in former adherents of the imaginary antiquity, as they cool towards it. In relation to the civil structure, spiritual sectarians are not content with merely protesting against new customs, like ritual schismatics, but are trying to establish completely new forms of community life, imbued with the spirit of socialism. Of the spiritual sects that seem to be based on Christianity, but inevitably leave it, let us name the most famous. Doukhobor sect. It originated in southern Russian Ukraine (now Kharkov and Yekaterinoslav provinces). Its founder was Siluan Kolesnikov, according to some reports a foreigner from the Quaker sect. At the same time as Kolesnikov, a wealthy wool merchant, Hilarion Pobirokhin, acted in his spirit in the Tambov province. Pobirokhin's successor was retired corporal Savely Kapustin, who acquired such influence over his followers that he was given divine honors by them. Kapustin’s son, for the purpose of concealing himself from the civil authorities, took the surname Kalmykov. In the Kalmykov family, power over the Doukhobors became hereditary. The Doukhobors deny all ecclesiastical appearances in the name of supposedly worshiping God in spirit and truth. Going further in their error, they deny the authority of councils and holy fathers, weaken to the extreme the authority of Holy Scripture itself and recognize the only source of faith as the inner word of God, living in the heart of every person. They identify this inner word of God with the Lord Jesus Christ Himself; it is born, preaches, works miracles, suffers and resurrects in the heart of every believer. At the same time, the Doukhobors inevitably reject the mystery of the Holy Trinity, the visible Church, hierarchy, sacraments, invocation of saints, veneration of icons and relics, and distort all orders of family and social life. In view of their disunity with the Orthodox, in 1802 the Doukhobors were allocated for settlement the steppe places of the Melitopol district of the Tauride province, the so-called. Molochnaya Waters on the Molochnaya River. Here Kapustin opened an orphanage, a public fund and a council of thirty elders. As a result of crimes and unrest discovered among the Doukhobors in 1841–1845, the Doukhobors were resettled from the Tauride province to Transcaucasia. The center of Doukhobor settlements here was the village of Gorelovo. In 1891, the Doukhobors came under strong influence from the Tolstoyans. Parties were formed among the Doukhobors. The Doukhobors, who were most carried away by Tolstoyism, abandoned the fertile lands of Transcaucasia and, according to the teachings and guidance of Tolstoy’s adherents, Prince Khilkov and others, moved to Canada in 1898 and 1899. Molokans sect. The founder of the Molokan sect was the son-in-law of the Doukhobor Pobirokhin, the tailor Semyon Uklein. Rejecting, like the Doukhobors, ecclesiastical appearances, the Molokans recognize the Holy Scriptures as an authority obligatory for Christians even in the Old Testament ritual instructions (for example, about animals prohibited for food). In the doctrine of the Holy Trinity and the incarnation of the Son of God, they repeat the errors of the ancient heretics: Arius, Macedonia, Eutyches and others. In the name of evangelical freedom, the Molokans went so far as to deny all authorities and laws. After Uklein was imprisoned in Tambov prison for spreading his harmful teachings, the Molokans made it a rule to cheat in every possible way before the government and hide their errors under the guise of the strictest observance of the rituals of the Orthodox Church. The sectarians received the name Molokans from their settlement on Molochny Vody in the Tauride province. Recently, from the Doukhobor sect, the following have emerged from the Doukhobor sect: the common ones, the Nemolyaks, the Vozdykhantsy, the Okhontsy, etc. In these sects, socialist aspirations come to the fore: the sectarians refuse to pay taxes, refuse to obey the authorities, shelter fugitives, introduce artel labor, compulsory division of property and the communal structure of the community. Of the sects that have finally left Christian soil, the following are the best known. The sect of the people of God, Christism, or Khlystism. They derive their delusions from the words of Scripture: “I will dwell in them and walk in them” (2 Cor. 6:16; Lev. 26:12) - and they believe that God, dwelling in a certain person, completely destroys his personality, and this person becomes a son of God by nature, a new Christian. All his actions and words seem to be the actions and words of the deity himself: he is sinless, omniscient, his will is the will of God and his disciples are obliged to obey it unconditionally 79 . Having rejected church rituals, the Khlysty movement invented its own liturgical songs (for example, about the beautiful Joseph). In the prayer meetings of the Khlysty, so-called zeal is performed, that is, exciting movements (jumping in places, twirling like a spinning pillar, running around a vat of water and beating each other with ropes) and dancing (circular zeal, ship dance, cross dance). With these movements and dances, the whips and whips bring themselves into an excited state and supposedly spiritual delight, and they begin to laugh, cry, utter incomprehensible words and phrases and supposedly prophesy, and sometimes indulge in the most vile debauchery. Sect of eunuchs. The Oryol peasant Kondrat Selivanov was outraged by the strong spread of debauchery among the Khlysts, started his own special ship (i.e., society, or harmony) in the village of Sosnovka and declared himself a redeemer (i.e., founder), who came to save the human race from voluptuousness and introduce fiery baptism into the world, i.e., emasculation 80 . – Here is an absurd fairy tale about the incarnation of God and Christ in the first Russian Khlysty. Once several people came together, raised their hands to the sky and began to pray that the Lord would come to them in some form. So the Lord of hosts on a fiery chariot descended onto Mount Gorodina (Vlad. province, Murom. district, Starodubskaya volost) and incarnated in Daniil Filippovich (a fugitive soldier, former peasant of Yuryevsky district). This was in 1645. Four years after this (1649), he declared the Murom peasant Ivan Timofeevich Suslov his son and gave him his deity. Suslov declared one maiden the Mother of God and appointed 12 apostles. Thus began a series of new incarnations of Christ among the people of God in the person of their prophets. – For the emasculation of many victims, Selivanov was tried, punished with a whip and exiled to the Irkutsk province. On the road, he met Pugachev, who was being taken to Moscow, and, following his example, began to call himself Emperor Peter III. Emperor Paul I summoned him from Siberia and sent him like a madman to an almshouse; then the eunuchs hastened to take Selivanov on bail, and under Alexander I he lived for a long time in St. Petersburg and preached his harmful false teaching. In doctrine and ritual, the eunuchs are similar to the whips, with the exception of one point about castration. Selivanov's sermon in St. Petersburg ended with the eunuchs openly almost gathering to pray with him and worshiping him as God. For this he was exiled to the Suzdal monastery, where he died in 1832. However, the eunuchs continue to believe that their redeemer is alive in the Irkutsk side and from there will come with glory to St. Petersburg. You might be interested in: