The Parish Clergy in Nineteenth-Century Russia

Abstract

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Das russische Verfassungsexperiment 1906–1918: Zum Verhältnis von Tradition und Modernität

“…Die uneinheitliche Haltung neutralisierte die Kirche als politische und gesellschaftliche Kraft. 93 Antiklerikale Attacken in der Duma und im Reichsrat sowie eine schwankende Haltung des Staates zu religiösen Themen ließen die Kirche ihre eigenen Interessen aggressiv vertreten. Der Synod nahm auf dieses Motiv Bezug, als er 1912 den Klerus aufforderte, aktiv an den Dumawahlen teilzunehmen: Nur eine mächtige Fraktion in der Duma könne es mit den Gegnern der Kirche aufnehmen.…”

“…95 Hauptanliegen des kirchlichen Liberalismus war die Emanzipation des Klerus selbst: die Machtverschiebung von den Bischöfen zu den Priestern. 96 Die Unzufriedenheit in der Kirche nahm im letzten Jahrzehnt vor 1917 eher zu als ab. Die Geheimpolizei schloß 1912 aus der Überwachung von Briefen, daß der kirchliche Bereich eine eigene Form von revolutionärer Bewegung habe.…”

“…Im Juni 1917 versammelten sich 1200 Priester und Laien in Moskau zu einem Kongreß und bekundeten den Wunsch nach weiterer Demokratisierung von Kirche und Gesellschaft. 98 Die Orthodoxie erwies sich demnach in der großen Krise weder als Stütze der Autokratie noch als Anwältin «russischer » Gegenpositionen zum Konstitutionalismus.…”

The Russian Orthodox Episcopate, 1721-1917: A Prosopography

“…41 The Procurator and Synod, on the other hand, in nineteenth-century Russia came to view episcopal transfer as an important instrument of social mobility for the hierarchy, rewarding a bishop for distinguished ~erformance with transfer to a more desirable diocese (usually an old, established one in central Russia) and ~unishing the unruly or unsatisfactory prelate with transfer to a difficult diocese far from the center.42 From the Synodal perspective transfer thus constituted a distinctly Modem meritocratic principle.43 Moreover, through transfer bishops gained a more inclusive picture of the Empire. 44 The empirical evidence suggests that bishops were indeed transferred more and more often, especially in the latter part of the nineteenth century. To be sure, a change of diocese every five years was detrimental to a bishop's ability of gaining an in-depth understanding of circumstances that differed vastly from region to region, and then see to it that the changes that he ushered in were actually carried through.…”

Voluntary Associations and the Russian Autocracy: The Case of Private Charity

“…Minister of the Interior Valuev had used the same approach toward the question of improving the material condition of Russia's wretched parish priests: ruling out any state aid to the clergy, his reform commission shifted the burden back to the parish. 39 Such a policy suffered from what Gregory Freeze has called an "enervating contradic tion in Great Reform politics: the desire to stimulate autonomous social development versus the fear that this initiative might go too far or swerve in an unanticipated, undesirable direction. ,,40 While praising charitable activity for its moral virtue and social usefulness, the government tried to ensure that it stayed within safe and innocuous boundaries.…”