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1

LEO TOLSTOY AND THE STARTSY OF OPTINA PUSTYN (Lew Tolstoj i starcy pustelni optynskiej)

100%

Szostakowska K.

Slavia Orientalis

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2009

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vol. 58

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issue 2

131-152

EN

Optina Pustyn (Optina Hermitage) is a male monastery near Kozelsk which used to be the most important spritual centre of the Russian Orthodox Church in the 19th century. Optina used to be celebrated for its starsty: Schema-Archimandrite Moses, Schema-Hegumen Anthony, Hieroschemamonk Leonid, Hieroschemamonk Macarius, Hieroschemamonk Hilarion, Hieroschemamonk Ambrose, Hieroschemamonk Anatole (Zertsalov). Such writers as Nikolai Gogol, Fyodor Dostoyevsky, Konstantin Leontiev and Leo Tolstoy sought advice from the elders of this monastery. Leo Tolstoy visited Optina many times: in 1877, 1879, 1880, 1881, 1910 year, but he didin't approve of the staretsdom. He visited Optina to meet his sister Maria, who lived in a Shamorodino Convent situated 20 kilometeres from Optina.

2

TRANSFORMATION OF THE ORTHODOX RELIGIOSITY IN THE 1920S–1990S IN THE KOMI REPUBLIC

88%

Vlasova V. V.

Slovenský národopis (Slovak Ethnology)

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2020

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vol. 68

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issue 3

250 – 272

EN

This article analyses the influence of Soviet religious politics on society’s attitude to religion, as well as on the transformation of religious practices taking as an example the Komi Republic. I focus on the Orthodox tradition, as the vast majority of residents of the Komi Republic were Orthodox (Russian Orthodox Church, Old Believers). The article starts with a brief review of theoretical approaches to the study of the religious transformations during the Soviet and post-Soviet periods. The churches’ closing in the 1920s – 1930s and their partial reopening in the 1940s – 1950s are used to discuss changes in the manifestation of religiosity in public space. A correlation between gender, age and religious activity is demonstrated. The total control by the state over the church rituals led to a privatization of religious life, which significantly limited both the state and the church control over them. The article also describes how folk religious practices, unrelated to the church, influenced the believers’ resistance and adaptation to the political and ideological changes.

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THE SACRED ARCHITECTURE OF THE OLD BELIEVERS IN THE TOWNS OF EASTERN LATVIA. A GENERAL OVERVIEW (Vecticibnieku sakrala arhitektura Austrumlatvijas pilsetas. Visparigs ieskats)

88%

Sevkina G.

Makslas Vesture un Teorija

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2010

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vol. 13

9-18

EN

Old Believers' prayer houses are an indispensable part of Latvia's cultural environment, especially in the eastern part of the country. Although the Old Believers community has participated in the shaping of the region's specific cultural and social environment for more than three hundred years, its sacred architecture in Eastern Latvia has been little examined so far and attention has mainly been paid to the sacred items found in their prayer houses - icons and books. In the world-wide cultural context, Old Believers are known as preservers of the unique ancient culture of the Russian Orthodox Church. Their origins date back to the mid-17th century reforms introduced by Patriarch Nikon which resulted in the schism between the ruling Russian Orthodox Church and dissident Old Believers. Opponents of these revisions endured wide-scale punitive actions and persecutions. The first organized groups of Old Believers appeared in eastern Latvia soon after the church reform began; they had come mostly from Novgorod, Pskov and other territories west of Moscow. From eastern Latvia Old Believers gradually reached other parts of Latvia, Lithuania and Estonia. Eleven towns in Latvia became noted centres of Old Believer culture and religion, featuring the most significant communities of Old Believers in eastern Latvia. Each of these towns has one prayer house, except Daugavpils which has six Old Believers' prayer houses. The prayer house has always been and still is the centre of every community of Old Believers. It performs not just sacred but also secular functions. The premises are used for active educational work and gatherings and conferences of the Old Believers community. The Old Believers of eastern Latvia belong to the so-called Bezpopovtsy ('priestless') branch without clergy and liturgy in their services. The lack of an altar emerges as the most distinctive element of Old Believers sacred architecture.

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1 Makslas Vesture un Teorija

1 Slavia Orientalis

1 Slovenský národopis (Slovak Ethnology)

1 2020

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1 Sevkina G.

1 Szostakowska K.

1 Vlasova V. V.

LEO TOLSTOY AND THE STARTSY OF OPTINA PUSTYN (Lew Tolstoj i starcy pustelni optynskiej)

TRANSFORMATION OF THE ORTHODOX RELIGIOSITY IN THE 1920S–1990S IN THE KOMI REPUBLIC

THE SACRED ARCHITECTURE OF THE OLD BELIEVERS IN THE TOWNS OF EASTERN LATVIA. A GENERAL OVERVIEW (Vecticibnieku sakrala arhitektura Austrumlatvijas pilsetas. Visparigs ieskats)