The Old Believer Pomeranian community in Naryan-Mar will host the final and key event of the literary project “ We read together the “Life” of Archpriest Avvakum" This project was launched in November 2015 by the Pustozersk Museum-Reserve as part of the outgoing Year of Literature in Russia.

Reading Russian classics online gained popularity in Russia just a year ago. In 2014, the first such project was the mass reading of the novel “Anna Karenina” on the Internet. In December 2015, it is no longer only Leo Tolstoy’s Russia.

Reading the work of Archpriest Avvakum is the first regional online literary project in the Nenets Okrug. For reading, the organizers selected 26 of the most striking events from the life of Avvakum, described by him in his life.

Archpriest Avvakum is considered the founder of new Russian literature, free figurative word and confessional prose. The organizers of the event aim to draw attention to Avvakum as an outstanding writer of the Middle Ages, who conveyed to his descendants the bright and imaginative spoken Russian language of the 17th century.

Pustozersk is the first Russian city in Far North, became the place of Avvakum’s 14-year exile and then execution. In 1682, he and his comrades were burned in a wooden frame. Pustozersk ceased to exist in the 20th century; the last resident left it in 1962. In 1991, on the site of the disappeared city - on the Pustozersky settlement - Old Believers from Riga erected a memorial cross. In 2012, a chapel and a refectory were built in the same place, next to the place where Archpriest Avvakum was burned.

Pustozerskoye settlement is located 60 km from Naryan-Mar and is a place of pilgrimage for Old Believers around the world.

On October 23, the Consecrated Cathedral of the Russian Orthodox Old Believer Church completed its work. Among other resolutions of the council, the most extensive definitions concern the 400th anniversary of the birth of the recognized leader of the Old Believers, Archpriest Avvakum, who in the Old Believer tradition is revered as a martyr and confessor.

The cathedral decided, in particular, to build a chapel dedicated to his name in the village of Grigorovo (Nizhny Novgorod region), where the future spiritual mentor of the Old Believers was born. In addition, in Pustozersk, at the place of exile and death of Archpriest Avvakum, a golbets cross will be erected - a tombstone in the form of a cross with a roof.

Among the memorable places associated with the life of Archpriest Avvakum is the Kazan Cathedral on Red Square in Moscow: after fleeing from Yuryevets-Povolsky in 1651 from the flock outraged by the radical preaching of the clergyman, Avvakum lived in Moscow with his friend, Archpriest of the Kazan Cathedral Ioann Neronov , serving in the cathedral and replacing Nero during his absences.

In this regard, the Council of the Russian Orthodox Church decided: “To raise the issue of installing a memorial plaque dedicated to the memory of Archpriest Avvakum at the Kazan Cathedral in Moscow on Red Square.”

The council also determined to begin work on compiling the complete works of Archpriest Avvakum. The cathedral entrusted the editorship of the upcoming edition to the famous researcher of ancient Russian literature, Doctor of Philology Natalya Ponyrko, the author of books and many publications dedicated to the personality of the Old Believer saint.

To organize scientific and research work, the RPSC intends to contact the Institute of Russian Literature of the Russian Academy of Sciences - “ Pushkin House“, whose collections contain the life of Archpriest Avvakum, as well as many of his works - for example, “The Book of Conversations”, “The Book of Interpretations and Moral Teachings”, “Essay on the Mother of God” and others.

For the anniversary, it is planned to paint an icon of the holy martyr Avvakum with the marks of his life, as well as publish the texts of church services for the newly glorified saints, including the holy martyr. Habakkuk.

The Old Believer Cathedral also planned to announce a competition to develop a graphic symbol (logo) for the upcoming anniversary and issue a commemorative medal dedicated to the 400th anniversary of the birth of Archpriest Avvakum.

The Russian Orthodox Church intends to make a documentary film dedicated to the spiritual leader of the Old Believers. To mark the anniversary, a website will be launched, a charitable foundation will be created, and an artistic photo album will be published about places associated with the life of the Holy Martyr. Habakkuk.

In the church celebrations dedicated to the memorable date, the participation of representatives of various Old Believers is expected, including the delegation of the Belokrinitsa Metropolis - the Russian Orthodox Old Believer Church in Romania, relations with which in the early 2000s deteriorated so much that in 2008 the Council of Bishops, the Consecration of the Cathedral and the Spiritual Commission of the Belokrinitsky Metropolis of all Ancient Orthodox Christians decided to temporarily terminate the prayer connection with the Moscow Metropolis of the Russian Orthodox Church. After 2010, the dialogue between the two Old Believer churches resumed.

In the resolutions of the Council of the Russian Orthodox Church, the invitation of the delegation of the Belokrinitsky Metropolis, headed by Metropolitan Leonty, to the celebrations on the occasion of the anniversary of Archpriest Avvakum is indicated as a separate clause.

Other events are also planned as part of the anniversary celebrations.

Archpriest Avvakum. Biography

Avvakum Petrovich Kondratyev was born on November 20, 1620 in the village of Grigorov near Nizhny Novgorod in the family of a priest.

In 1638 he married 14-year-old Anastasia Markovna, who became his faithful companion and mother of their eight children for the rest of her life. In 1642 he was ordained a deacon.

The Brockhaus and Efron Dictionary describes his personality as follows:

“Coming from a poor family, quite well-read, with a gloomy and strict disposition, Avvakum gained fame quite early as a zealot of Orthodoxy, engaged in exorcism. Strict with himself, he mercilessly pursued all lawlessness and deviation from church rules, as a result of which around 1651 he had to flee from the indignant flock to Moscow.”

In 1652 he was elevated to protopriest, that is, senior priest.

At the end of the same year he begins to serve in Moscow in the Kazan Cathedral. During these years, he took part in the circle of “zealots of piety”, or “lovers of God,” which was headed by the royal confessor Stefan Vonifatiev. The same circle included the Nizhny Novgorod Metropolitan and future Patriarch Nikon. The unity of views of Archpriest Avvakum and Nikon during this period is emphasized by the fact that Avvakum’s signature is on the petition to the Tsar with a request to appoint Nikon as Patriarch.

Habakkuk, reputed to be a scholar and personally known to the king, participated under Patriarch Joseph (+ 1652) in the “book correction.” Patriarch Nikon replaced the former Moscow inquiry officers, for whom the Greek originals were inaccessible, with Little Russian scribes led by Arseny the Greek. Nikon and his investigators introduced those “innovations” that served as the first cause of the schism. Avvakum took one of the first places among the zealots of antiquity and was one of the first victims of the persecution to which Nikon's opponents were subjected.

Already in September 1653 he was thrown into prison and they began to admonish him, but to no avail. Avvakum was exiled to Tobolsk. Only the king's intercession saved him from a more severe punishment - cutting off his hair. From 1656 to 1661 was under the governor Afanasy Pashkov, sent to conquer the “Daurian land”, he reached Nerchinsk, Shipka and Amur, enduring not only all the hardships of a difficult campaign, but also cruel persecution from Pashkov, whom he accused of various lies.

Meanwhile, Nikon lost all importance at court, and Avvakum was returned to Moscow (1663). The first months of his return to Moscow were a time of great personal triumph for Avvakum; the king himself showed extraordinary affection for him. Soon, however, having become convinced that Avvakum was not Nikon’s personal enemy, but an opponent of the Church, the Tsar advised him through Rodion Streshnev, if not to “unite”, then at least to remain silent. Habakkuk obeyed, but not for long.

Soon he began to reproach and scold the bishops even more strongly than before, blaspheme the four-pointed cross, the correction of the creed, the tripartite formation, partes singing, reject the possibility of salvation according to the newly corrected liturgical books, and even sent a petition to the king, in which he asked for the deposition of Nikon and the restoration of Joseph’s rites.

In 1664, Avvakum was exiled to Mezen, where he stayed for a year and a half, continuing his radical preaching, supporting his followers scattered throughout Russia with district messages, in which he called himself “a slave and envoy of Jesus Christ,” “a proto-Singelian of the Russian church.” .

In 1666, Avvakum was brought to Moscow, where on May 13, at the cathedral that gathered for the trial of Nikon, after futile admonitions, he was stripped and anathematized during the service in the Assumption Cathedral. In response to this, Avvakum immediately proclaimed anathema to the bishops. The cutting of Avvakum's hair was met with great displeasure among the people, and in many boyar houses, and even at court, where the queen, who interceded for Avvakum, had a “great discord” with the tsar on the day of his cutting. They tried to dissuade the disgraced archpriest; Another attempt to exhort Avvakum took place in the presence of the Eastern patriarchs in the Chudov Monastery, but the archpriest firmly stood his ground.

His accomplices were executed. However, Avvakum was only punished with a whip and exiled to Pustozersk (1667). Here, in an earthen prison, Avvakum sat for 14 years on bread and water, continuing his preaching, sending out letters and district messages. Finally, his daring letter to Tsar Feodor Alekseevich, in which he reviled Tsar Alexei Mikhailovich and scolded Patriarch Joachim, decided the fate of Avvakum and his three comrades.

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1 October 26 Russian Old Believers began preparations for the 400th anniversary of the birth of Archpriest Avvakum Photo: public domain The anniversary will be celebrated by the Russian Orthodox Old Believers Church in 2020. On October 23, the Consecrated Cathedral of the Russian Orthodox Old Believer Church completed its work. Among other resolutions of the council, the most extensive definitions concern the 400th anniversary of the birth of the recognized leader of the Old Believers, Archpriest Avvakum, who in the Old Believer tradition is revered as a martyr and confessor. The cathedral decided, in particular, to build a chapel dedicated to his name in the village of Grigorovo (Nizhny Novgorod region), where the future spiritual mentor of the Old Believers was born. In addition, in Pustozersk, at the place of exile and death of Archpriest Avvakum, a cross-golbets tombstone in the form of a cross with a roof will be erected.

2 Among the memorable places associated with the life of Archpriest Avvakum is the Kazan Cathedral on Red Square in Moscow: after fleeing from Yuryevets-Povolsky in 1651 from the flock outraged by the radical preaching of the clergyman, Avvakum lived in Moscow with his friend, Archpriest of the Kazan Cathedral John Neronov, serving in the cathedral and replacing Neronov during his absences. In this regard, the Council of the Russian Orthodox Church decided: “To raise the issue of installing a memorial plaque dedicated to the memory of Archpriest Avvakum at the Kazan Cathedral in Moscow on Red Square.” The council also determined to begin work on compiling the complete works of Archpriest Avvakum. The cathedral entrusted the editorship of the upcoming edition to the famous researcher of ancient Russian literature, Doctor of Philology Natalya Ponyrko, the author of books and many publications dedicated to the personality of the Old Believer saint. To organize scientific and research work, the Russian Orthodox Church intends to contact the Institute of Russian Literature of the Russian Academy of Sciences “Pushkin House”, whose collections contain the life of Archpriest Avvakum, as well as many of his works, for example, “The Book of Conversations”, “The Book of Interpretations and Moral Teachings”, “Essay about the Mother of God" and others. For the anniversary, it is planned to paint an icon of the holy martyr Avvakum with the marks of his life, as well as publish the texts of church services for the newly glorified saints, including the holy martyr. Habakkuk. The Old Believer Cathedral also planned to announce a competition to develop a graphic symbol (logo) for the upcoming anniversary and issue a commemorative medal dedicated to the 400th anniversary of the birth of Archpriest Avvakum. The Russian Orthodox Church intends to make a documentary film dedicated to the spiritual leader of the Old Believers. To mark the anniversary, a website will be launched, a charitable foundation will be created, and an artistic photo album will be published about places associated with the life of the Holy Martyr. Habakkuk. In the church celebrations dedicated to the memorable date, the participation of representatives of various Old Believer communities is expected, including the delegation of the Belokrinitsky Metropolis of the Russian Orthodox Old Believer Church in Romania, relations with which in the early 2000s deteriorated so much that in 2008 the Council of Bishops, the Consecration of the Cathedral and The Spiritual Commission of the Belokrinitsky Metropolis of all Ancient Orthodox Christians decided to temporarily terminate the prayer connection with the Moscow Metropolis of the Russian Orthodox Church. After 2010, the dialogue between the two Old Believer churches resumed. In the resolutions of the Council of the Russian Orthodox Church, the invitation of the delegation of the Belokrinitsky Metropolis, headed by Metropolitan Leonty, to the celebrations on the occasion of the anniversary of Archpriest Avvakum is indicated as a separate clause. Other events are also planned as part of the anniversary celebrations. Archpriest Avvakum. Biography

3 Avvakum Petrovich Kondratyev was born on November 20, 1620 in the village of Grigorov near Nizhny Novgorod into the family of a priest. In 1638 he married 14-year-old Anastasia Markovna, who became his faithful companion and mother of their eight children for the rest of her life. In 1642 he was ordained a deacon. The Brockhaus and Efron dictionary describes his personality as follows: “Coming from a poor family, quite well-read, with a gloomy and strict disposition, Avvakum gained fame quite early as a zealot of Orthodoxy, engaged in exorcism. Strict with himself, he mercilessly pursued all lawlessness and deviation from church rules, as a result of which around 1651 he had to flee from the indignant flock to Moscow.” In 1652 he was elevated to protopriest, that is, senior priest. At the end of the same year he begins to serve in Moscow in the Kazan Cathedral. During these years, he took part in the circle of “zealots of piety”, or “lovers of God,” which was headed by the royal confessor Stefan Vonifatiev. The same circle included the Nizhny Novgorod Metropolitan and future Patriarch Nikon. The unity of views of Archpriest Avvakum and Nikon during this period is emphasized by the fact that Avvakum’s signature is on the petition to the Tsar with a request to appoint Nikon as Patriarch. Habakkuk, reputed to be a scholar and personally known to the king, participated under Patriarch Joseph (+ 1652) in the “book correction.” Patriarch Nikon replaced the former Moscow inquiry officers, for whom the Greek originals were inaccessible, with Little Russian scribes led by Arseny the Greek. Nikon and his investigators introduced those “innovations” that served as the first cause of the schism. Avvakum took one of the first places among the zealots of antiquity and was one of the first victims of the persecution to which Nikon's opponents were subjected. Already in September 1653 he was thrown into prison and they began to admonish him, but to no avail. Avvakum was exiled to Tobolsk. Only the king's intercession saved him from the more severe punishment of cutting his hair. From 1656 to 1661 was under the governor Afanasy Pashkov, sent to conquer the “Daurian land”, he reached Nerchinsk, Shipka and Amur, enduring not only all the hardships of a difficult campaign, but also cruel persecution from Pashkov, whom he accused of various lies. Meanwhile, Nikon lost all importance at court, and Avvakum was returned to Moscow (1663). The first months of his return to Moscow were a time of great personal triumph for Avvakum; the king himself showed extraordinary affection for him. Soon, however, having become convinced that Avvakum was not Nikon’s personal enemy, but an opponent of the Church, the Tsar advised him through Rodion Streshnev, if not to “unite”, then at least to remain silent. Habakkuk obeyed, but not for long. Soon he began to reproach and scold the bishops even more strongly than before, blaspheme the four-pointed cross, the correction of the creed, the tripartite formation, partes singing, reject the possibility of salvation according to the newly corrected liturgical books, and even sent a petition to the king, in which he asked for the deposition of Nikon and the restoration of Joseph’s rites.

4 In 1664, Avvakum was exiled to Mezen, where he stayed for a year and a half, continuing his radical preaching, supporting his followers scattered throughout Russia with district messages, in which he called himself “a slave and envoy of Jesus Christ,” “a proto-Singelian of the Russian church " In 1666, Avvakum was brought to Moscow, where on May 13, at the cathedral that gathered for the trial of Nikon, after futile admonitions, he was stripped and anathematized during the service in the Assumption Cathedral. In response to this, Avvakum immediately proclaimed anathema to the bishops. The cutting of Avvakum's hair was met with great displeasure among the people, and in many boyar houses, and even at court, where the queen, who interceded for Avvakum, had a “great discord” with the tsar on the day of his cutting. They tried to dissuade the disgraced archpriest; Another attempt to exhort Avvakum took place in the presence of the Eastern patriarchs in the Chudov Monastery, but the archpriest firmly stood his ground. His accomplices were executed. However, Avvakum was only punished with a whip and exiled to Pustozersk (1667). Here, in an earthen prison, Avvakum sat for 14 years on bread and water, continuing his preaching, sending out letters and district messages. Finally, his daring letter to Tsar Feodor Alekseevich, in which he reviled Tsar Alexei Mikhailovich and scolded Patriarch Joachim, decided the fate of Avvakum and his three comrades. On April 14, 1682, they were burned in a log house in Pustozersk. Material from Rublev.com

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On December 5, 1620, Archpriest Avvakum, one of the main ideologists of the Old Believers, the saint of the Russian Orthodox Old Believers Church, was born.

Private bussiness

"The Hieromartyr and Confessor Avvakum"

Fresco in the Ilyinsky chapel of the St. Nicholas Church (Moscow)

Habakkuk (1620 - 1682) born into the family of a village priest Peter, son of Kondratyev, in the village of Grigorovo near Nizhny Novgorod. His father was committed to “drinking intoxicatingly”; his mother, apparently a “faster and a woman of prayer,” instilled in her son a deep religious feeling, was more involved in raising the children. At seventeen, Avvakum married the fourteen-year-old daughter of a blacksmith, Anastasia Markovna. In 1642 he was ordained a deacon, and two years later a priest. He began to serve in the church in the village of Lopatitsy. From the very first days, Habakkuk’s severity turned his flock against him. With equal severity, he exposed the sins and negligence of peasants, nobles, and representatives of the clergy. The uncompromising priest constantly came into conflict with local authorities, governors and clerks, reproaching them for abuses. Because of this, Avvakum was often beaten, and once thrown into the Volga, so that he barely floated out.

In 1647, Avvakum with his wife and newborn child was forced to flee from Lopatitsa to Moscow.

In Moscow, Avvakum met with the archpriest of the Annunciation Cathedral of the Kremlin and the royal confessor Stefan Vonifatiev. Avvakum entered the circle of clergy representatives united around Bonifatiev, who sought to correct the church life and morals of Rus' by fighting vices among the clergy, preaching Christian morality among the flock, social measures(closing taverns, setting up almshouses), as well as corrections of church rituals and liturgical books. In history, this informal community is known as the “circle of zealots of piety.” Among the members of this circle was Archimandrite Nikon of the Novospassky Monastery, the future patriarch.

In the early 1650s, Avvakum was appointed archpriest in Yuryevets-Povolsky (modern Yuryevets, Ivanovo region). But there the story that had previously happened in the village of Lopatitsy was repeated: Avvakum’s severity turned out to be so great that after two months the local residents “beat him with a batog and trampled him in the middle of the street.” Avvakum flees to Moscow again. He serves in the Kazan Cathedral, the rector of which was his close friend John Neronov, and also participates in the work of correction organized by Patriarch Joseph church books, by comparing them with the most ancient samples.

In 1652, Nikon became patriarch, sharply accelerating the progress of church reform. The correction of liturgical books continues, but not according to ancient Russian, but according to Greek models.

Stefan Vonifatiev, John Neronov and Avvakum become leaders of the church opposition that opposed the reforms of Patriarch Nikon. After Neronov’s imprisonment in the Spasov-Kamenny Monastery, Avvakum refused to serve in the Kazan Cathedral according to the new rite and pointedly moved the service to the courtyard of the disgraced Neronov’s house, adapting a “drying room” (hayloft) for this purpose. He was captured right during the all-night vigil and imprisoned in the dungeon of the Adronik Monastery. He suffered beatings and torture by starvation, but refused to accept Nikon's innovations.

On September 17, 1653, Avvakum “for his many outrages” was exiled with his family to Tobolsk. There he continued to “reprove Nikonov’s heresy,” so in 1655 he was ordered to be sent to Yeniseisk. Then Avvakum was ordered to go to Transbaikalia as a detachment priest with the detachment of governor Afanasy Pashkov. Avvakum constantly clashed with Pashkov and suffered a lot of oppression from him. In the Bratsk prison, on the orders of Pashkov, Avvakum was beaten with a whip and imprisoned in the “icy tower: winter lived there at that time, but God warmed him even without a dress! Like a dog lying in a straw: if they feed you, if not. There were a lot of mice: I beat them with a skufi - and my father wouldn’t let me! He was lying on his belly: his back was rotting.” Having spent the winter in the Bratsk fort, Pashkov’s detachment set off further, through Baikal he followed Selenga and Khilka to Irgen Lake, then dragged it to the Ingoda River, from there along Ingoda and Shilka, reaching the mouth of the Nercha in early July 1658. Avvakum set off on his return journey from the Nerchinsk fort in the spring of 1661, crossed Baikal again, wintered in 1662-1663 in Yeniseisk, and in June 1663 found himself in Tobolsk. All these years he shared the labors of the Cossacks: he pulled ships with them, dragged sleighs, felled timber, hunted animals, and caught fish.

In 1663, Tsar Alexei Mikhailovich summoned Avvakum to Moscow, hoping to win over a popular opponent to his side. The journey to Moscow took almost two years, while Avvakum “screamed in all cities and villages, in churches and at auctions,” denouncing the Nikonian reforms. Arriving in the capital, Avvakum was surrounded by honor. Alexey Mikhailovich showed him his affection in every possible way. “He often bowed with me, very low,” said Avvakum, “and he himself said: “Bless me and pray for me”; and at another time he took off his Murmanka hat and dropped it from his head while on horseback. Sometimes he would lean out of the carriage towards me, and all the boyars after the tsar would say: archpriest! bless and pray for us.” But Avvakum did not yield to the persuasion of the tsar and the boyars, was not flattered by the high position of the tsar’s confessor and the wealth offered to him, and continued to defend his views. After he submitted an angry petition to the tsar demanding the restoration of old rituals, Alexei Mikhailovich sent him into a new exile, this time to the north, to Pustozersk.

John Neronov, who at that time had already come to terms with church innovations, wrote a petition to the king asking him to soften the fate of Habakkuk. The Tsar allowed the place of exile to be changed to Mezen. In March 1666, Avvakum was brought to Moscow, where a specially assembled church cathedral. Avvakum was kept in custody at the Krutitsky courtyard, where he was “admonished” by Metropolitan Pavel, then he was sent “under the command” to the Borovsky Pafnutiev Monastery. On May 13, Archpriest Avvakum and his comrade-in-arms, Deacon Fyodor, after a heated debate with the participants of the cathedral, were stripped of their hair and given a church curse in the Assumption Cathedral of the Moscow Kremlin. In response, Habakkuk himself cursed his opponents.

After cutting his hair, Avvakum was brought to the St. Nicholas Monastery on Ugreshi and placed under the church in a separate “icy tent above the glacier” under the guard of the archers. Then he was again sent to prison in Borovsk, and in August 1666 - to Pustozersk. There he was imprisoned in an earthen prison, where he spent fifteen years.

On April 14, 1682, Avvakum, together with his “prisoners” - priest Lazar, monk Epiphanius and deacon Fyodor, by order of Tsar Fyodor Alekseevich, were burned in a log house in Pustozersk.

What is he famous for?

The most prominent leader of the Old Believers, ideologist and teacher. Largely thanks to his works, the Old Believer tradition was preserved during the years of persecution in the 17th century. Avvakum's fame began to spread throughout Rus' even during his Siberian exile, and later his authority increased many times over. While in prison, Habakkuk wrote many messages to his fellow believers. When there were no writing instruments, he wrote with a torch. Through “faithful people” his letters were transmitted from Pustozersk to Mezen, from there to Moscow, where they were copied in large numbers and distributed throughout Rus'. Avvakum's messages defended the correctness of the Old Believers and exposed the vices of the official church and authorities.

Avvakum was the spiritual father of another famous figure of the Old Believers - noblewoman Feodosia Morozova - and corresponded with her. When she, along with Evdokia Urusova and Maria Danilova, was starved to death in Borovsk, Avvakum wrote an essay about them, “On the Three Confessors of the Deplorable Word.”

What you need to know

Avvakum was an outstanding writer and publicist. Genuine passion, confessional sincerity, a combination of eloquence with spoken language His works do not leave even the modern reader indifferent. Avvakum's main work - his own "Life" - was written by him in Pustozersk around 1673. It became the first autobiographical work in Russian literature. “The Life” has been preserved in several editions; among the copies there are two autographs of Avvakum himself. He also composed the “Book of Conversations”, aimed at the “Nikonian crusader heresy”, the “Book of Interpretations”, which is a reflection on the Holy Scriptures, the work “Inquiry and Interpretation of the Divine and the Creature, and How God Created Man”, “The Book of All Ours” dear unfortunates,” three words against the interpretation of the dogma of the Trinity by Deacon Fyodor, numerous petitions and epistles.

Direct speech

“Also from the Nerch rivers the packs returned to Ruse. For five weeks we rode naked on sleds across the ice. They gave me two nags for my timidity and ruin, while the archpriest himself and the archpriest wandered on foot, killing themselves on the ice. The country is barbaric, the foreigners are not peaceful; We don’t dare leave behind the horses, and we can’t keep up with the horses, hungry and languid people. The poor archpriest wanders and wanders, and even falls - it’s much slippery! At a certain time, she fell down, wandering, and another languid man came across her, and immediately fell down; both are screaming but can’t get up. The man shouts: “Mother Empress, forgive me!” And the archpriest shouts: “Why, father, did you crush me?” I came, and the poor thing blames me, saying: “How long will this torment be, archpriest?” And I say: “Markovna, until my death!” She, sighing, answered: “Okay, Petrovich, otherwise we’ll wander.”

“And while I was still in trouble, a girl came to me to confess, burdened with many sins, guilty of fornication and all sorts of malakia, she began to cry in detail to me

proclaim in church, standing before the Gospel. But I, the three-repentant doctor, having heard from her, fell ill myself, and burned inside with the fire of prodigal fire, and I felt bitter at that hour. I lit three candles and stuck them to the forehead, and put my right hand on the flame and held it until the evil kindling in me died out. And having sent the maiden away, he laid aside his robe, prayed, and went to his house, greatly sorrowful.”
From “The Life of Archpriest Avvakum”

“... imprinted in living hell is much denser; It is not possible to raise one's eyes to heaven, only a hole, that is, a window. They serve food in it like a dog; We will also cast out the old things into it; we rest right there. At first it was very heavy from the smoke: sometimes you would lie on the ground, suffocate, and find it hard to rest. And there’s knee-deep water on the floor—everything’s a disaster. From great sadness and hardship, we cannot begin to be alive, many times the spirit in the body will be busy, as if dead, you will have difficulty resting. And I’m sitting naked, I don’t have a shirt on, except a cross with a goitan: I can’t sit in that mud and wear clothes. I don’t regret when I ate or when I didn’t eat; I don’t ask or worry about it many times. Sometimes I didn’t eat for seven days, sometimes ten, and sometimes forty, but God helps and the prayers of the holy fathers and brethren help me. From Maslenitsa until Palm Sunday I didn’t eat, but as soon as I started eating bread, I was tormented by washing for about five weeks: I was dead, but good, there’s no point in feeling sorry for myself...”
Description of the Pustozersk prison in “The Life of Archpriest Avvakum”

“And this year, sirs, in the 165th (1656) year of September, on the 15th day, as I, your servant, will be along the Tunguska River, not reaching the Brattskovo prison, on the Long Threshold, and that exiled Rospop Avvakumko, with intent to steal, unknown to whose thief's teaching, wrote with his own hand the thief's composite memory, deaf and nameless, but, sirs, everywhere in the beginning people, in all ranks there is no truth. And others, sirs, wrote many of their obscene thieves’ speeches in that anonymous memory, although in your sovereign Daurian service in my regiment they would cause trouble. And then, sirs, it is notable that he, the thief of the rospop, with his thieves’ letter wanted to bring service people so that they would change you, the sovereign, and would not listen to your sovereign’s decree and would refuse me, your sovereign’s slave, and be b not under your sovereign decree<…>And then, sirs, this thief's letter from Rospop, his hands, was brought to me, your servant, by the investigation, and by your sovereign's decree, I, your servant, ordered him, the thief Rospop, to inflict punishment - to beat him with a whip on a goat, so that, sirs, Despite this, other thieves like these never again caused trouble in your sovereign’s military councils anywhere with such thieves’ letters. And how, sirs, he, the thief Rospopa Avvakumk, according to your sovereign decree, was given punishment - beaten with a whip on a goat, and he, Rospopa, with his own thieves’ intent to quarrel the service people with me, said at that time: “Brothers Cossacks, don’t give up !" - but he, a thief, is reliable in his theft of them, service people. And other, sirs, he, the thief, often spoke many frantic speeches.”
Letter from voivode Afanasy Pashkov about punishing Archpriest Avvakum with a whip for “many frantic speeches”

10 facts about Archpriest Avvakum

• Archpriest Avvakum is often called Avvakum Petrov, but in this case it should be remembered that Petrov is not a surname, but a patronymic.
• In modern Russian and Church Slavonic the stress in the name Avvakum falls on the second syllable, but in the Old Believer tradition the stress in it falls on the penultimate syllable.
• Avvakum and his wife Anastasia Markovna (1628-1710) had nine children: Ivan, Agrippina, Procopius, Cornelius, Ografena, Ksenia (Oksinitsa), Afanasy. The names of two more sons have not been preserved, since they died young - one on the way to Tobolsk and the second on the Nerche River.
• Pustozersk prisoners could convey messages to their like-minded people only secretly. For example, they used a cache made in the shaft of a berdysh, which one of the archer guards was armed with.
• Incriminating Catholic Church, Avvakum also used the techniques of “folk etymology”: “When the people of Rome and the whole West have seduced the church, giving its name to the church, it still stands on the bones of the Apostle Peter.”
• Tsar Fyodor’s decision to execute Avvakum may have been influenced by the fact that in January 1681, adherents old faith, “secretly creeping into the cathedral churches,” they smeared the tomb of Tsar Alexei Mikhailovich with tar. It is reported that among them was the son of Archpriest Avvakum Afanasy. The authorities, not without reason, believed that this was done “at the instigation of the same secessionist... Avvakum. He himself … on birch bark charters he inscribed royal figures and high spiritual leaders with blasphemous inscriptions.”
• The “Life” of Archpriest Avvakum served as a source for books by D. L. Mordovtsev (“The Great Schism,” 1881), A. V. Amfiteatrov (“Semik,” 1921), A. Altaev (“Devastated Nests,” 1928), A. P. Chapygin (“Walking People”, 1938), poems and poems by D. S. Merezhkovsky (1888) and M. A. Voloshin (1919), tragedy by V. F. Botsyanovsky (1923).
• Avvakum's son Procopius disappeared from Mezen, where the family lived in exile. He reached the Urals, where, according to local legend, he founded the village of Martyanov on the Chusovaya River. He was called Procopius Mezenin. His descendants live in Sverdlovsk region to this day.

From the editor: Upon first reading, this material seems like a provocation, an evil parody, as they say now, “fake.” However, this document is genuine; it was sent on behalf of the Metropolis of the Russian Orthodox Church to representatives of other Old Believer communities on the eve of the International Old Believer Conference, held on June 23-24, 2016 in Moscow.

This is also confirmed by the publication on the website “Habakkuk 400 years” of the project of events for 2020, where the composition of the organizing committee is indicated.

In these grandiose projects a certain concept is visible: public repentance of the Russian Orthodox Church MP for the schism of the 17th century, the symbol of which should be the church rehabilitation of Archpriest Avvakum and the subsequent rapprochement of the Old Believers with the Russian Orthodox Church MP, confirmed by participation in the all-Russian Avvakum celebrations of the supreme power of Russia.

All-Russian events in honor of the 400th anniversary of the birth of Archpriest Avvakum

1. Project ideology

1.1. The main message to society in connection with the 400th anniversary of the birth of Archpriest Avvakum may be a call to embody the spiritual and civil ideals of Ancient Rus', the bright exponent of which was Avvakum Petrov. This outstanding fighter and writer of the 17th century is not the instigator of disputes and hostility of the “schism”, but first of all an example of selfless service to the Faith and Motherland. His followers, the so-called “Old Believers”, “schismatics”, despite persecution, did not develop either protest ideologies or justification for resisting violence by any means. Persecuted for centuries, they set an example of loyalty to the traditions of their ancestors in everything - from everyday life, clothing to the deep foundations of their worldview. With the establishment of religious tolerance in Russia according to the Tsar's Decree of 1905, they accelerated the industry, science and arts that made Russia at the beginning of the 20th century a dynamic world leader.

1.2. That is why the anniversary is intended to become an incentive both for the activation of historical memory and self-determination of the Russian people, and for the affirmation of the highest religious values ​​of Orthodoxy, which unite all citizens of the country. The focus is on the positive principles that manifested themselves in the actions and artistic words of Archpriest Avvakum in the 17th century, bore their bright fruits during the period of granting freedom of religion from 1905 to 1917 and can, under current conditions, once again give strength, spiritual and patriotic inspiration to the peoples of Russia .

1.3. To explain the essence of this positive image, it is necessary to carry out at least two strategic ideas:

“The “schism” in church traditions is a temporary phenomenon and is not “fatal, irreversible,” therefore the concepts of “schismatic”, “Old Believer” and associated with them, as sociologists say, “the hate speech of the Middle Ages” should go from consciousness. The parties to the conflict of the 17th century must demonstrate the Christian values ​​of repentance, humility, forgiveness, love - the foundations for both personal spiritual life and for social harmony and national unity;

– The fiery faith and vibrant Russian language, captured in the writings of Archpriest Avvakum, are the assets of not only ethnic Russian citizens, but all Russians of any nationality, for the importance of the Russian language is key to the statehood of Russia and its world cultural mission.

1.4. It is advisable to begin preparations for the 2020 anniversary now, because in 1917 Russians will face the difficult task of comprehending the centenary of the February and October revolutions. In the interests of the state, when discussing these topics, it is important to strengthen the dialectical unity of the peoples of the Russian Federation with the diversity of their cultures, beliefs and political movements. In these discussions - to show the statist and patriotic potential of Russian Orthodoxy (Old Believers). The complexity of this task requires constant, multi-year efforts of the media and a set of events. Conducted in the context of the anniversary of 1917 – 2017. anniversary events in honor of Archpriest Avvakum can be given by 2020 positive result in uniting various layers of society, church and state.

2. Project participants

2.1. Based on the above, relevant government bodies, all denominations of Russian Orthodoxy, as well as public organizations.

2.2. The Ministry of Culture may include in its action plan work on the restoration of historical monuments (temples, chambers) associated with the name of Archpriest Avvakum (see Appendix No. 1), the creation of ethno-historical parks in the village of Grigorovo ( Nizhny Novgorod region) and in Pustozersk (recreation of the fortress with its life of the 17th century for tourist purposes, construction of a temple in honor of the holy martyr Avvakum (used jointly with the Russian Orthodox Church, Russian Orthodox Church and the Pomeranian Church), creation of Memorials and Memorial Signs in honor of Avvakum (at the Kazan Cathedral of Red Square and in Andronikov Monastery in Moscow, in the Pafnutievo-Borovsky Monastery, in Tomsk, etc.), publication of the academic Full meeting works of Avvakum Petrov (through the Pushkin House in St. Petersburg, edited by N.V. Ponyrko), the creation of a traveling exhibition and its display in historical, local history, and art museums in Russia, the holding of the All-Russian anniversary scientific conference on the study of the heritage and era of Avvakum Petrov (with Introductory remarks President of Russia and Minister of Culture of Russia). You can also propose to give the name of Archpriest Avvakum to various streets, squares and settlements on the territory of Russia - cementing his memory in toponymy.

2.3. The Ministry of Education may include in its plan of events the holding of an All-Russian scientific and practical conference on teaching the culture of Ancient Rus', the foundations of religious culture and the Russian language in secondary and higher schools (with an Opening speech by the Prime Minister of Russia and the Minister of Education), the publication of book and electronic educational products on these topics, organizing a series of cultural, local history and patriotic lessons, hiking trips and other events for secondary and high school. Particular attention in these projects should be paid to the issues of teaching the Russian language, courses and electives of Old Russian and Church Slavonic languages as a basis for the modern Russian language, as well as teaching Russian to migrants and foreigners.

Also, with the help of the Ministry of Education, eco-villages for orphans with a traditional Russian way of life can be created in a complex of ethnoparks in Grigorovo and in other places of compact residence of “Old Believers” (for example, in Guslitsy, in the Novozybkovsky district of the Bryansk region, etc.).

2.4. Rossotrudnichestvo can make its contribution to this anniversary by organizing a Conference of compatriots in Moscow (Borovsk), with the involvement of the Russian diaspora, primarily the “Old Believers”. It is also possible to organize a traveling exhibition, which can be demonstrated in different countries of the world for several years to promote Russian culture and history, to consolidate the Russian world.

2.5. The Ministry of Communications and Mass Communications of the Russian Federation organizes the creation and screening of a feature film, research documentaries, discussion clubs and expert speeches on the topic of the anniversary on central TV channels - for mass information on the ideology of the project. In formats for different audiences - from children to intellectual experts. It is possible to announce an All-Russian media competition for the best coverage of the stated topic, and best works then introduce it into the system of additional education (together with the Ministry of Education).

2.6. Russian World Foundation (V. Nikonov), IOPS (Imperial Orthodox Palestine Society) (S. Stepashin), Dialogue of Civilizations Foundation (V. Yakunin), Foundation for Social and Cultural Initiatives (Svetlana Medvedeva) and other foundations as public organizations can provide anniversary events with their own specific additional programs and their own specific audience.

2.7. The Federal Agency for National Affairs may conduct round tables, publish your media products on the topics “Program for the return of compatriots”, “The fate of the Cossacks in the multinational Russian Federation”, etc. The themes of the Cossacks and the return of compatriots can become the “social and civil component” of all projects of this anniversary.

2.8. The Ministry of Foreign Affairs can use anniversary programs to implement its plans. For example, in a dialogue with the leadership of Romania, Latvia, Belarus, Kazakhstan, Uganda and other countries where there is a “Russian Orthodox Old Believer factor, communities, diaspora” (for an example of interaction between the Russian Foreign Ministry and the Russian Orthodox Church, see Appendix No. 2).

Ambassadors of different states accredited in Moscow can be invited to the main events of the anniversary, with the presence and speeches of top officials of the state and ministries of Russia.

3. Participation of church organizations in the project

3.1. The high spiritual and civic goals of the project should correspond to the equal participation of all Orthodox religious centralized organizations registered in the Russian Federation. It would be advisable to create a Working Commission for the celebration of the anniversary within the framework of the Interreligious Council of Russia. It will develop balanced, spiritually and historically verified formulas for the ideology of the anniversary.

3.2. The ROC MP is developing its program, in agreement with the IRS Commission, for example: publication in its media of the Collected Works of Avvakum Petrov and statements about him by church historians, a historical and patriotic conference “The Legacy of Avvakum Petrov - All-Russian Spiritual Heritage (faith, traditions, earthly Fatherland) " At the same time, a dialogue is ongoing with the Old Believers, initiated by a joint Working Group.

3.3. The Russian Orthodox Church is holding a historical and patriotic conference with the participation of “Old Believers” of all consents (the decision of the Consecrated Council on October 21–23, 2015 with the program of the Commission for the preparation of the anniversary), restoring parishes in all churches in Moscow and the Moscow region, built by “priests of the Belokrinitsky hierarchy” (see Appendix No. 1). We especially note that churches, restored with the support of the state (Ministry of Culture), as well as ethnoparks in Grigorovo and Pustozersk, are equipped simultaneously as places for traditional worship services, and as Cultural centers of the ancient Russian tradition in honor of Archpriest Avvakum (with courses and clubs for children and youth, women’s clubs, media and computer additional education, etc.).

3.4. RDC and bespopovsky consents develop their proposals and programs, and also interact within the framework of commissions.

3.5. Autonomous and independent Orthodox organizations registered by the Ministry of Justice of the Russian Federation are also desirable as participants in all-Russian anniversary events. It is especially important for them to be involved in general work, for the sake of civil harmony and patriotic unity based on Orthodox dogma, all-Russian historical experience and the example of Archpriest Avvakum. In negotiations with their leaders, various common, unifying topics can be discussed (unity of believers - unity of citizens of the earthly Fatherland, etc.).

4. Organizations with special status

4.1. A special role in the implementation of anniversary programs can be played by such organizations as the Russian Historical Society, the Russian Geographical Society, the Committee for the Support of Literature, the State Historical Museum, the Institute of Russian Literature (Pushkin House) in St. Petersburg, the State Literary Museum and the Andrei Rublev Museum in Moscow, the Alexander Solzhenitsyn Foundation and the A. Solzhenitsyn House of Russian Abroad, as well as state and church choirs capable of holding spectacular mass concerts in different cities of the country, as well as the final anniversary concert in the Kremlin Palace of Congresses.

4.2. It is possible that in order to implement these events, with the involvement of ministries, Orthodox churches and public foundations throughout the country, it will be necessary to create an Organizing Committee high level, preferably with the participation of Russian President V.V. as its chairman. Putin as head of state and national leader.

4.3. The building of the Theological School (MSDU) in the Rogozhsky village, Moscow (1911–1915, area more than 6,000 sq.m.), recently transferred to the Russian Orthodox Church, can be made the main center of the anniversary events in honor of Archpriest Avvakum. To do this, it is necessary to reconstruct it and adapt it to new functions. It is advisable to create a multifunctional Center there ancient Russian culture(or Russian traditional culture), including kindergarten, secondary school, advanced training courses for workers of the Russian Orthodox Church, exhibition and concert halls, icon-painting and other workshops, restoration school. Choose a dedicatory name for this new Cultural Center. At the choice of the President: either the CC named after Archpriest Avvakum, or the CC named after Equal-to-the-Apostles Grand Duke Vladimir. It will be solemnly opened on the days of the 400th anniversary of the birth of Archpriest Avvakum in 2020.