Åäèíîâåðèå

iskanderrr79 íàïèñàë:

[q]

Çíà÷èò ïðàäåä èç ïðàâîñëàâíûõ ïîëó÷àåòñÿ è åãî ñåìüÿ îòäàëà ïðåäïî÷òåíèå âñ¸ æå ïðàâîñëàâíîìó õðàìó ðÿäîì?

[/q]

Ñêîðåå, îíè áûëè ñòàðîîáðÿäöàìè, êîòîðûìè ìàñêèðîâàëèñü ïîä åäèíîâåðöåâ.

Konstantin Ivanov íàïèñàë:

[q]

Ñêîðåå, îíè áûëè ñòàðîîáðÿäöàìè, êîòîðûìè ìàñêèðîâàëèñü ïîä åäèíîâåðöåâ.

[/q]

Âîîáùå-òî åäèíîâåðöû òîæå ñòàðîîáðÿäöû, êðîìå òîãî äî 1840-õ îíè è åäèíîâåð÷åñêèå öåðêâè îôèöèàëüíî ïèñàëèñü îáû÷íî ñòàðîîáðÿä÷åñêèìè...

iskanderrr79 íàïèñàë:

[q]

Ñìîòðåë âûëîæåííóþ â èíåòå ÌÊ åäèíîâåð÷åñêîé öåðêâè, òàì óêàçàíû åäèíîâåðöû.

[/q]

Ýòî ðåäêîñòü, íî â îòäåëüíûå ãîäû òàêîå ìîæåò áûòü.

iskanderrr79 íàïèñàë:

[q]

Èëè âñ¸ æå íèêàêîãî óïîìèíàíèÿ îá åäèíîâåðèè?

[/q]

Îáû÷íî íèêàêîãî óïîìèíàíèÿ îá åäèíîâåðèè íåò íè ó êîãî.  Ïåòåðáóðãå áûëî òàê.

Èëüèí Â.Í. Àäìèíèñòðàòèâíî-ñèëîâûå ìåòîäû ïðè÷èñëåíèÿ ñòàðîîáðÿäöåâ ê åäèíîâåðèþ â Òîìñêîé ãóáåðíèè // Èçâåñòèÿ Àëòàéñêîãî ãîñóäàðñòâåííîãî óíèâåðñèòåòà. 2017. ¹ 5 (97). Ñ. 58-62.

Àëòàéñêèé ãîñóäàðñòâåííûé óíèâåðñèòåò (Áàðíàóë, Ðîññèÿ)

ÀÍÍÎÒÀÖÈß:

Èñïîëüçóÿ àðõèâíûå èñòî÷íèêè, àâòîð ðàññìàòðèâàåò àêòóàëüíóþ ïðîáëåìó óñëîâèé ðàñïðîñòðàíåíèÿ åäèíîâåðèÿ è, ñîîòâåòñòâåííî, óñëîâèé ïåðåõîäà â íåãî ñòàðîâåðîâ. Åäèíîâåð÷åñêàÿ öåðêîâü áûëà îäíèì èç ðàñïðîñòðàíåííûõ ñïîñîáîâ áîðüáû ãîñóäàðñòâåííîé âëàñòè è îôèöèàëüíîé ïðàâîñëàâíîé öåðêâè ñ «ðàçâèâàþùèìñÿ ðàñêîëîì».  XIX â. íà òåððèòîðèè Òîìñêîé ãóáåðíèè óäàëîñü ñîçäàòü 13 åäèíîâåð÷åñêèõ öåðêâåé. Îäíàêî çà÷èñëåíèå ñòàðîîáðÿäöåâ â åäèíîâåð÷åñêóþ öåðêîâü ÷àñòî ïðîèñõîäèëî íàñèëüñòâåííî. Òàêæå íàñèëüñòâåííûì áûëî è óäåðæàíèå â íåé. Àêòèâíîå èñïîëüçîâàíèå àäìèíèñòðàòèâíî-ïîëèöåéñêîãî àïïàðàòà ïîçâîëÿëî ìåñòíûì ÷èíîâíèêàì è ñëóæèòåëÿì ñèíîäàëüíîé öåðêâè áûñòðî ñôîðìèðîâàòü åäèíîâåð÷åñêèé ïðèõîä, äîáèòüñÿ ñëóæåáíîãî ïðèçíàíèÿ, ïî÷åòíûõ íàãðàä è ãîñóäàðñòâåííîé äåíåæíîé ïðåìèè. Åäèíîâåð÷åñêàÿ öåðêîâü äîëæíà áûëà ñóùåñòâîâàòü â ÷óæäîé äëÿ íåå ñèñòåìå êàçåííîãî ïðàâîñëàâèÿ ñ åå «ïðîòèâîðàñêîëüíè÷åñêîé» ïàðàäèãìîé. Åäèíîâåðöû áûëè îãðàíè÷åíû â ñâîèõ ïðàâàõ. Îíè òÿãîòèëèñü ñâîèì äâîéñòâåííûì ñòàòóñîì: è íå íèêîíèàíå, è íå ñòàðîîáðÿäöû. Ñîîòâåòñòâåííî, åäèíîâåðèå, âîïðåêè îæèäàíèÿì âëàñòåé, íå ïîëó÷èëî áîëüøîãî ðàñïðîñòðàíåíèÿ. Íà áåçóñëîâíûõ ïðàâàõ â åäèíîâåðèå âñòóïèëà ëèøü íåçíà÷èòåëüíàÿ ÷àñòü ñòàðîîáðÿäöåâ.

Using archival sources, the author examines the urgent problem of the spread of common belief and, accordingly, the transition conditions of the Old Believers in it. Common Faith Church was one of the most common methods of struggle of the government and the official Orthodox Church with "developing a split." In the 19th century the Tomsk province was able to create 13 Churches of Common Faith. However, the conversion of the Old Believers in the Church of Common Faith as well as keeping people there often wore a voluntative character. Active use of administrative and police apparatus allowed local officials and clergy of the Synod of the Church to quickly form the Parish of Common Faith, to achieve official recognition, honors and state cash prize. Common Faith Church was supposed to exist in the alien to it official Orthodoxy system with its anti-split” paradigm. The Common Believers were severely restricted in their rights. They resented their dual status: they were neither nikonians, nor Old Believers. Accordingly, the Common Faith did not receive the expected wide- scaled spread. On unconditional rights only a small part of the Old Believers accepted the Common Faith.

https://elibrary.ru/item.asp?id=30716092