The Castrates, the Specter of Pugachev, and Religious Policy under Nicholas I

IF 0.3 3区 历史学 Q2 HISTORY
Maureen Perrie
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Abstract

The tenure of L. A. Perovskii in the Ministry of the Interior (1841–52) witnessed a growing interest by the tsarist government in the collection of information about the Old Believers, the traditionalist Orthodox Christians who rejected the church reforms introduced under Patriarch Nikon in the 17th century. Perovskii’s policies have been well described by Thomas Marsden in his book on religious toleration in 19th-century Russia. Marsden sees Perovskii’s approach as marking a new stage in government policy toward the Schism. By stressing its political significance and depicting it as a potential threat to the security of the state, Perovskii laid the basis for the policies of his successor, D. G. Bibikov, who in 1853–55 embarked on a campaign of harsh repression of Old Belief.1 Marsden identifies three main areas in which Old Belief was found to be a political threat in the mid-19th century. First, in 1846 the priested Old Believers (popovtsy) established an episcopate in Austrian Belaia Krinitsa which could ordain priests for their community in Russia, thereby evading the restrictions on their acquisition of priests that had been imposed by the government of Nicholas I. Second, the community of priestless Old Believers (bezpopovtsy) based in the Preobrazhenskii Cemetery in Moscow was claimed to harbor antistatist elements who refused to pray for the tsar, while some of them even regarded the monarch as the Antichrist. And finally, in 1850 one of the fact-finding expeditions that Perovskii sent to the localities to collect information “discovered” in Iaroslavl ́ Province the sect of beguny (Runaways) or stranniki (Wanderers), whose identification of the tsar as Antichrist had led them to avoid all engagement with the state and its institutions, thereby committing acts that officialdom understandably
阉割、普加乔夫幽灵与尼古拉一世的宗教政策
L.A.Perovskii在内政部任职期间(1841-52年),沙皇政府对收集有关老信徒的信息越来越感兴趣,老信徒是传统的东正教基督徒,他们拒绝了17世纪尼康牧首领导下的教会改革。托马斯·马斯登在其关于19世纪俄罗斯宗教宽容的书中对佩罗夫斯基的政策进行了很好的描述。马斯登认为佩罗夫斯基的做法标志着政府对分裂主义政策进入了一个新阶段。通过强调其政治意义并将其描述为对国家安全的潜在威胁,佩罗夫斯基为其继任者D·G·毕比科夫的政策奠定了基础,毕比科夫于1853年至1855年开始了对旧信仰的严厉镇压运动。1马斯登确定了19世纪中期发现旧信仰构成政治威胁的三个主要领域。首先,1846年,老信徒(popovtsy)在奥地利的Belaia Krinitsa建立了一个主教团,可以为他们在俄罗斯的社区任命牧师,从而避开了尼古拉一世政府对他们获得牧师的限制,位于莫斯科Preobrazenskii公墓的无神职老信徒社区(bezpopovtsy)被声称窝藏了拒绝为沙皇祈祷的反犹太主义分子,而其中一些人甚至将君主视为反基督者。最后,1850年,佩罗夫斯基派往当地收集信息的一支实况调查队在亚罗斯拉夫尔省“发现”了beguny(逃亡者)或stranniki(流浪者)教派,他们将沙皇认定为反基督者,从而避免了与国家及其机构的一切接触,从而犯下了官场可以理解的行为
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来源期刊
CiteScore
0.60
自引率
0.00%
发文量
51
期刊介绍: A leading journal of Russian and Eurasian history and culture, Kritika is dedicated to internationalizing the field and making it relevant to a broad interdisciplinary audience. The journal regularly publishes forums, discussions, and special issues; it regularly translates important works by Russian and European scholars into English; and it publishes in every issue in-depth, lengthy review articles, review essays, and reviews of Russian, Eurasian, and European works that are rarely, if ever, reviewed in North American Russian studies journals.
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