1.8. Archpriest Avvakum Petrov (Kondratiev) - Аввакум Петров (November 20, 1620 or 1621 - April 14, 1682)

• Main Author: Saratov State University, Scientific Library
• Other Authors: Hakiyeva, Jeren, University of Wyoming, University Libraries, Boss, Stephen
• Format: Still Image
• Language: English; Russian
• Published: Saratov, Russian Federation 2008
• Subjects: Old Beliefs; History; Russia; Russian Orthodox Church; Deacon; Morozova; Pustozersk; Solovetsky; Mezen; Mezen'; Siberia
• Online Access: http://hdl.handle.net/10176/wyu:3115

Russian Orthodox Church History - This is a virtual collection of Old Belief materials created by Saratov State University-Scientific Library. The Russian Orthodox Old-Rite Church (or Russian Orthodox Oldritualist Church, Russian Orthodox Old-Ritualist Church) (Russian: Русская Православная Старообрядческая Церковь) is an Eastern Orthodox Church of the Old Believers tradition, born from a schism within the Russian Orthodox Church following the liturgical reforms of Patriarch Nikon in the second half of 17th century (Old Believers). Russian Translation: Ideologists of Old Belief – Avvakum, archpriest, Epiphaniy, monk, Feodor, deacon, Lazar, priest were exiled to Pustozersk and were suffering great adversity, they substantiate the principles of Old Belief and necessity of following these principles. Thus, Avvakum, archpriest, who was the most distinguished figure of Old Belief, is arguing that if he and his fellows are acknowledged as dissidents then the old Russian tsars, patriarchs, hallows are also dissidents since they followed the old church. The furious priest placed the responsibility for what happened on a tsar: “he ventured upon for naught”. The priest himself has firm belief:” I am following all what is written in the old books, thus I follow, live and believe, and with that I live and die. Note: (under the picture) Avvakum, archpriest. --- Additional Information: Archpriest Avvakum one of the founders of what came to be called Old Belief. Avvakum was a leading figure in the opposition to Patriarch Nikon and the program of church reform he directed. Nikon's removal from his post did not placate Avvakum. He continued to agitate against the program of church reform and its supporters until his execution. Avvakum was born on November 20, 1620, to a priest and his wife in the village of Grigorovo in the Nizhny Novgorod district. In 1638 he married Anastasia Markovna, the daughter of a local blacksmith. She was a devoted wife and true companion to Avvakum until his death. Following in the footsteps of his father, Avvakum entered the secular clergy. In 1642 he was made a deacon at a village church in the Nizhny Novgorod district. Two years later he was ordained a priest. Avvakum was appalled by the ignorance, disorderliness, and impiety of popular religious practices and early in his career manifested a zeal for reform. By 1647 Avvakum was associated with the Zealots of Piety, a Moscow-based group led by Tsar Alexis Mikhailovich's confessor, the archpriest of the Annunciation Cathedral, Stefan Vonifatiev. Avvakum's enthusiasm for religious and moral reform was not matched by that of his provincial parishioners and soon brought him into conflict with the local authorities. His house was burned, and he was compelled to flee with his family to Moscow. There he found refuge with Stefan Vonifatiev. Avvakum returned to his parish in the Nizhny Novgorod district to continue his work, but by 1652 was obliged to flee to Moscow again. Avvakum soon was assigned to Yurevets-Povolsky and elevated to archpriest, but by the end of 1652 he was back in Moscow, serving at the Kazan Cathedral with Ivan Neronov, a man Avvakum recognized as his mentor. Avvakum was an ardent supporter of religious and spiritual reform, but not of the liturgical reforms advocated by other members of the Zealots of Piety. In early 1653 Avvakum joined Neronov and others in protest against some changes and simplifications made in the Psalter, recently printed under the direction of Patriarch Nikon. Vocal and adamant in opposition, Ivan Neronov was arrested on August 4, 1653. The arrest of Avvakum and other supporters followed on August 13. Thanks to the personal intervention of the tsar, Avvakum escaped defrocking and exile to a monastery. Instead he and his family were transferred to the distant and less desirable post of Tobolsk in Siberia, where he served as archpriest until the end of July 1655. In Tobolsk, despite the support and protection of Governor Vasily Ivanovich Khilkov and Archbishop Simeon, Avvakum's abrasive approach ignited conflict and contention. In 1656, to remove him from the scene of contention, the tsar ordered Avvakum to accompany an expeditionary force led by Commander Afanasy Pashkov, intended to pacify and bring Christianity to the native tribes of northern Siberia. The assignment was not a success. Avvakum's religious zeal alienated many of the soldiers and enraged the commander. In his Life, Avvakum vividly recounted the multiple humiliations and torments inflicted upon him by Pashkov. In 1657 Pashkov sent a petition to Moscow, ostensibly written by several of the soldiers, accusing Avvakum and his supporters of fomenting rebellion and requesting that the archpriest be condemned to death. Once again, Avvakum's friends in high places came to his aid. Archbishop Simeon of Tobolsk intervened, and in 1658 Pashkov was replaced as commander of the expedition. In the spring of 1661 Avvakum was directed to return to Moscow with his family. Difficulties along the way and a stop in Ustiug Veliky slowed the journey. The family did not arrive in Moscow until the beginning of 1664. Much had changed. In 1658 Patriarch Nikon had quarreled with the tsar and abandoned the patriarchal throne. The unprecedented act caused consternation and confusion, but it did not shake the commitment to church reform, including liturgical reform. The tsar and his closest associates received Avvakum graciously. The zealous archpriest met and conversed with the leading figures behind the continuing reform program, including Simeon Polotsky and Epifany Slavinetsky. He debated changes introduced into the rituals by the new liturgical books with Fyodor Rtishchev, arguing that, among other things, the sign of the cross must be made with three fingers, rather than two. The three-fingered sign of the cross would become a visible symbol for those who opposed the so-called Nikonian reforms. Further, Avvakum challenged the assertions of Rtishchev and others that "rhetoric, dialectic, and philosophy" had a role to play in religious understanding. In this period, Avvakum was even offered a post as corrector (spravshchik) at the Printing Office, the center of activity for the revision and printing of the new church service books and other religious works. If such efforts were intended to mollify Avvakum, bring him back into the circle of reformers, and gain his talents for the ongoing process of church reform, they failed. Avvakum remained intransigent in his opposition to all changes introduced in the religious rituals and in the printed service books, petitioning the tsar to intervene and preaching his dissident views publicly. In this same period he became the confessor to the noblewoman Feodosia Morozova and her sister, Princess Yevdokia Urusova, convincing them of the correctness of his position. Both sisters accepted Avvakum's views and in 1675 suffered martyrdom rather than recant. In August 1664 Avvakum and his family once again were dispatched into exile in Siberia, arriving in Mezen at the end of the year. A year later, Avvakum was recalled to Moscow to appear before a church council (1666). At this important council Nikon officially was removed as patriarch, but the reform program itself was affirmed. Those who actively opposed the reforms, including the revised service books, were tried. Some, such as Ivan Neronov, recanted. Others, led by Avvakum, stood firm. Following the council, Avvakum was defrocked, placed under church ban, and imprisoned in chains in a monastery. Subsequent attempts to persuade him to repent failed. In August 1667, Avvakum and his supporters were sentenced to exile in Pustozersk in the remote north. Two of Avvakum's friends and supporters, Lazar and Epifany, also exiled, had their tongues cut out; Avvakum was spared this punishment. By the end of the year the prisoners reached their destination. Exile and prison did not deter Avvakum from indefatigably petitioning the tsar and communicating with his followers. In the 1670s repression of religious dissidents increased. Avvakum, his family, and the small band of prisoner-exiles in Pustozersk were subjected to new afflictions. Moreover, the colony increased with the addition of those seized after the suppression in 1676 of a rebellion at the Solovetsky monastery, ostensibly against the new service books. In the meantime, religious dissenters incited disturbances in Moscow and other towns and villages. Frustrated in all attempts to silence the dissidents, in 1682 the church council transferred jurisdiction to the secular authorities. An investigation was ordered, and on April 14, 1682, Avvakum was burned at the stake, "for great slander against the tsar's household." Avvakum is remembered primarily as a founding father of the movement known in English as Old Belief, a schismatic movement that assumed a coherent shape and a growing following from the beginning of the eighteenth century. In Avvakum's lifetime, however, he was engaged in a relatively esoteric dispute with other educated members of the clerical and lay elites. He attracted a circle of devoted disciples and supporters, but not a mass following. His position as one of the founding fathers of Old Belief rests on the lasting influence of his writings, which were collected, copied, and disseminated. Avvakum was a prolific writer of petitions to the tsar, letters of advice and exhortation to his acquaintances, sermons, polemical tracts, and pamphlets. All contributed to the shape of Old Belief as an evolving movement. An important example of Avvakum's dogmatic and polemical work is The Book of Denunciation, or the Eternal Gospels (c.1676). Written by Avvakum as part of a dispute with one of his disciples, this tract clarified his position on several dogmatic issues. This work continued to be a focal point of criticism for spokesmen of the official church into the early eighteenth century. In addition to their religious significance, Avvakum's writings are of considerable interest to linguists and literary historians. His writing style was forceful and dramatic. He juxtaposed great erudition with penetrating direct observation and mixed the tonalities and phraseology of the popular spoken Russian of his day with the traditional ornate and formal rhetorical style. Perhaps Avvakum's best-known work is his autobiographical Life. Three versions were written between 1672 and 1676. Of the two later versions, the copies written by Avvakum himself, along with numerous others, are preserved. Building on traditional genres such as hagiography, sermons, chronicles, folk-tales, and others, Avvakum created not only a new genre, but a new mentality that, according to some scholars, manifests the seeds of modern individual self-consciousness. [IsPartOf] Russian Orthodox Church History - Music/Songs of the Old Believers - History of the Raskol (schism) Digital Exhibit - Derived from Original Source Materials