By Daniel H. Shubin
From Apostle Andrew to the belief of Soviet authority in 1990, Daniel Shubin offers the complete historical past of Christianity in Russia in a 3-volume sequence. The occasions, humans and politics that solid the earliest traditions of Russian Christianity are offered objectively and intensively, describing the increase and dominance of the Russian Orthodox Church, the various dissenters and sectarian teams that advanced over the centuries (and their persecution), the presence of Catholicism and the inflow of Protestantism and Judaism and different minority religions into Russia. The historical past covers the better degrees of ecclesiastical task together with the involvement of tsars and princes, in addition to saints and serfs, and clergymen and mystics. This, the 1st quantity, bargains with the interval from Apostle Andrew to the demise of Tsar Ivan the bad, simply ahead of the election of the 1st Russian Patriarch, a interval of virtually 1600 years.
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Additional info for A History of Russian Christianity (Vol III) The Synodal Era and the Sectarians 1725 to 1894
Three primary bishops — Timofei and Ambrosi, mentioned above, and Damaskin of Kostroma — called Arseni courageous, magnanimous and provident for being willing to speak in opposition to the edicts of Empress Catherine, yet themselves would not, out of fear for their own lives and property. 25 A History of Russian Christianity, Vol. III The edict of Tsar Peter III of March 21, 1762, in regard to the secularization of ecclesiastical patrimony, vehemently agitated Metr. Arseni Matzeevich. At his Episcopal estate in Rostov, Arseni immediately composed a remonstrance using testimony from the Bible to justify his claims and had it personally delivered to the tsar by a resident hieromonk named Luke.
The monk then returned to Rostov. In his naive conviction that his supporters were sincere, and sensing divine confirmation of his campaign, Arseni wrote a denunciation of secularization of ecclesiastical patrimony to Empress Catherine. Two additional copies of his denunciation were made and sent: one to the empress’s confessor, protopope F. Dubyanski, and the other to Imperial Chancellor Count A. Bestuzhev, whom he felt were sympathizers. Arseni hoped they would recognize the gravity of the edict and defend the church from pillage by the state.
Dmitri of Rostov from beyond the grave on March 6, 1763, telling him to further pursue this matter. Once accepting the edict of Empress Catherine regarding secularization, the Holy Synod had no choice except to condemn and expel the irreconcilable opponent. They hoped exiling Arseni would silence the critic, which was the leaset they could do in order to protect themselves from a worse fate. The Synod condemned Arseni for composing and circulating his denunciation, but his fate they left up to the Empress.