Moscow in 1666: New Jerusalem, Third Rome, Third Apostasy
DOI:
https://doi.org/10.15826/qr.2014.3.062Аннотация
В данном очерке рассматривается исчезновение из официального российского дискурса идеи «Московское государство – Новый Израиль». Автор предполагает, что это исчезновение отчасти объясняется обвинениями в богохульстве, выдвинутыми против патриарха Никона, назвавшего свой монастырь на реке Истре Новым Иерусалимом. Его противники выдвинули эти обвинения в контексте эсхатологических слухов о Никоне-Антихристе и о предстоящем появлении Антихриста в Иерусалиме в 1666 г. По мнению многих старообрядцев, решения церковного собора 1666–1667 гг., в том числе отрицание идеи «Москва – Третий Рим», подтвердили пророчества о 1666 г. как о дате третьего, последнего отступления от истинной веры после Великого раскола 1054 г. и Брестской церковной унии 1596 г. Идеи «Москва – Третий Рим» и «Россия – Новый Израиль» сохранялись в старообрядческой среде; но, в отличие от идеи «Москва – Третий Рим», которую интерпретировали по-новому в XIX и XX вв. как свидетельство российского мессианизма и империализма, идея «Россия – Новый Израиль» оказалась обделена вниманием ученых.Библиографические ссылки
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Zhivov, V. M. & Uspenskij, B. A. (1994). Czar′ i Bog: Semioticheskie aspekty′ sakralizacii monarha v Rossii [Tsar and God: semiotic aspects of the sacralisation of the monarch in Russia]. In B. A. Uspenskij Izbran
Chumicheva, O. V. (2009). Soloveczkoe vosstanie 1667–1676 gg. [Solovetsky rebellion in 1667–1676 yrs.]. (2nd ed.). Moscow: OGI.
Druzhinin, V. G. (1889). Raskol na Donu v konce XVII veka [Split on the Don in the late 17th century]. St. Petersburg.
Flier, M. S. (1997). Court ceremony in an age of reform. Patriarch Nikon and the Palm Sunday ritual. In S. H. Baron & N. Sh. Kollmann (Eds.), Religion and culture in early modern Russia and Ukraine (pp. 73–95). DeKalb: Northern Illinois University Press.
Flier, M. S. (2006). Political ideas and rituals. In M. Perrie (Ed.), The Cambridge History of Russia. Vol.1: From early Rus′ to 1689 (pp. 387–408). Cambridge: Cambridge University Press.
Franklin, S. (2010). Printing Moscow: Significances of the frontispiece to the 1663 Bible. The Slavonic and East European Review, 88, 1–2 (Jan.–April), 73–95.
Gruber, I. (2012). Orthodox Russia in crisis: Church and nation in the Time of Troubles. DeKalb: Northern Illinois University Press.
Hosking, G. (1997). Russia: People and Empire, 1552–1917. London.
Hosking, G. (1997). The Russian national myth repudiated. In G. Hosking &
G. Schöpflin (Eds.), Myths and nationhood (pp. 198–210). London: Hurst & Company.
Hosking, G. (2001). Russia and the Russians: A history. London.
Hosking, G. (2006). Rulers and victims. The Russians in the Soviet Union. Cambridge, MA & London: Harvard University Press.
Lukin, P. V. (2000). Narodny′e predstavleniya o czarskoj vlasti v Rossii XVII veka [People’s ideas on the throne in Russia in 17th century]. Moscow: Nauka.
Oparina, T. A. (2003). Chislo 1666 v russkoj knizhnosti serediny′ – tret′ej chetverti XVII v. [Number 1666 in Russian book-learning in the middle‑third quarter of 17th c.]. In M. S. Kiseleva (Ed.), Chelovek mezhdu Czarstvom i Imperiej: sbornik materialov mezhdunarodnoj konferencii (pp. 287–318). Moscow: Institut cheloveka RAN.
Ostrowski, D. (1998). Muscovy and the Mongols: cross-cultural influences on the steppe frontier, 1304–1589. Cambridge: Cambridge University Press.
Palmer, W. (Transl.). (1871). The Replies of the humble Nicon, by the mercy of God Patriarch, against the Questions of the boyar Simeon Streshneff and the Answers of the Metropolitan of Gaza Paisius Ligarides. London: Trübner.
Palmer, W. (Transl.). (1873). History of the Condemnation of the Patriarch Nicon by a Plenary Council of the Orthodox Catholic Eastern Church, held at Moscow A. D. 1666–1667, written by Paisius Ligarides of Scio Ligarides. London: Trübner.
Pamyatniki literatury′ Drevnej Rusi: XVII vek. Kniga pervaya [Litarary works of the Old Russia: 17th century. Book one]. (1988). Moscow: Hudozhestvennaya literatura.
Poe, M. (2001). Moscow, the Third Rome: the origins and transformations of a “pivotal moment”. Jahrbücher für Geschichte Osteuropas, 49, 3, 412–429.
Rowland, D. B. (1996). Moscow – the Third Rome or the New Israel? In The Russian Review. (Vol. 55, pp. 591–614).
Russkaya istoricheskaya biblioteka. T. 39: Pamyatniki istorii staroobryadchestva XVII v. [Russian historical library. Vol. 39: Monuments of the Old Belief history of 17th c.]. (1927). Leningrad: Izdatelstvo AN SSSR.
Tumins, V. A. & Vernadsky, G. (Eds.). (1982). Patriarch Nikon on Church and State: Nikon’s “Refutation”. Berlin, New York, Amsterdam: Mouton.
Uspenskij, B. A. (1998). Czar′ i patriarch: harizma vlasti v Rossii (Vizantijskaya model′ i ee russkoe pereosmy′slenie) [Tsar and patriarch: charisma of power in Russia (Byzantine model and its Russian rethinking)]. Moscow: Yazy′ki russkoj kul′tury′.
Yurganov, A. L. (1997). Oprichnina i strashny′j sud [Oprichnina and the Day of Judgement]. Otechestvennaya istoriya, 3, 52–75.
Zenkovsky, S. A. (1957). The ideological world of the Denisov brothers. In Harvard Slavic Studies. (Vol. 3, pp. 49–66).
Zenkovsky, S. A. (1970). Russkoe staroobryadchestvo. Duhovny′e dvizheniya semnadczatogo veka [Old-Belief in Russia. Spiritual movements of the seventeenth century]. Мunich.
Zhivov, V. M. & Uspenskij, B. A. (1994). Czar′ i Bog: Semioticheskie aspekty′ sakralizacii monarha v Rossii [Tsar and God: semiotic aspects of the sacralisation of the monarch in Russia]. In B. A. Uspenskij Izbran
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Опубликован
2023-10-16
Как цитировать
Perrie, M. (2023). Moscow in 1666: New Jerusalem, Third Rome, Third Apostasy. Quaestio Rossica, (3), 75–85. https://doi.org/10.15826/qr.2014.3.062
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Vox redactoris
