n1.doc
The author of which term is O. Comte? Sociologists I
In “Capital” by K. Marx, law is most often interpreted as: a certain form of production relations, which is not merged with the latter, but is secondary in relation to economic structure of society
In “The Tale of Tsar Constantine” I.S. Peresvetov proves that the main reason for the capture of Constantinople by the Turks was: the dominance of the Byzantine nobles, who “exhausted” the state, robbed its treasury, took “promises... from legal and guilty"
In “The Tale of Igor’s Campaign” the author used a new political term- “Mr.” This term reflects: the idea of autocracy, which was deeply developed during the formation of the Russian centralized state
In Germany, during the era of enlightenment, he was the first to build legal science on a secular basis: S. Pufendorf
IN Ancient Persia the departure from early mythical ideas towards more rational views is associated with the name: Zarathustras (Zoroasters)
In the history of Russian political and legal thought of the second half of the 18th century. The “Order” to the deputies of Catherine II entered as the most concentrated expression of the theory : enlightened absolutism
Which work expounds the concept of Taoism? ?“Tao Te Ching»
Which work of Titus Lucretius Cara speaks about the contractual nature of the state and law? "On the Nature of Things"
About the City of God"
In which work does Aurelius Augustine develop the basic principles of Christian philosophy? " About the City of God"
In the method of medieval political and legal thinking, developed within the framework of theological scholasticism, there was a very great specific gravity religious: Dogmatism
Unlike representatives of legal positivism S.A. Muromtsev based the concept of law on: legal relations e
During the period of reforms of Peter I in Russia, the official ideology of absolutism took shape. All official explanations of the changes taking place were based on the doctrine: "common good"»
In political terms, Epicurean ethics is most consistent with a form of democracy in which: the rule of law is combined with the greatest possible measure of freedom and autonomy of individuals
In the teachings of which Uzbek thinker, poet of the 15th century. is the idea of the need for a centralized, enlightened monarchy being pursued? A. Navoi
What did L. Gumplowicz see as the reason for the origin and the main basis of political power and the state? conquest, enslavement of some tribes by others
What does Marcus Tullius Cicero see as the main reason for the origin of the state? the innate need of people to live together
What is the meaning of sociological positivism (second half of the 19th century)? study of law in close connection with other social phenomena (organic theory of the state, theory of violence, sociological and psychological concepts, etc..)
What is the meaning of M. Luther’s idea of “omniholiness” ? every believer is justified before God personally, becoming his own priest and, as a result, no longer needs the services of the clergy
What is the meaning of the theory of convergence by J. Gelbert, R. Aron, P. Sorokin? synthesis of two opposing systems - capitalist and socialist systems
What is the meaning of legal positivism (second half of the 19th century)? consideration of law as a self-sufficient form in isolation from its content
V.I. Lenin envisioned a socialist state as: unitary state built on the principle of democratic centralism
V.N. Tatishchev in “Russian History” convinced that the impossibility of democracy in Russia mainly stems from: the vastness of the state's territory
The most important work of Ibn Khaldun is: "Collection of Sermons"
The most important means of overthrowing tsarism was V.I. Lenin believed: armed uprising
popular sovereignty
Views of J.J. Rousseau's views on the state and law were incomparably more radical than the political ideas of Voltaire and C. Montesquieu. He made the idea the main principle of his theory: popular sovereignty
In K. Marx’s “Provisional Charter of the Partnership” the main goal of the class struggle of the proletariat was proclaimed: elimination of class domination
During the peasant uprising, E.I. Pugachev was supposed to create: Cossack state led by a “good peasant king”»
Voltaire believed that social evil is rooted in lack of enlightenment and ignorance. He directed all the power of his satire, sharp as a sword, and the pathos of denunciation (“Crush the reptile”) against: catholic church
The highest level in the development of political thought in France in the 18th century. was the teaching of utopian revolutionary communism of G. Babeuf, formulated in the program: "Conspiracy for Equality"»
G. Jellinek put forward, along with the sociological concept of the state, the legal concept of the state. This - endowed with the original power of dominion, the corporation or legal personality of a settled people
The main means of “brainwashing” in a primitive state, according to Spencer, is : religion
A significant step forward in the science of state and law was the methodology of political and legal phenomena developed by B. Spinoza. Treating the state and law as a system of natural forces that organically extends into the more general mechanism of the universe, he applied the __________ approach. Naturalistic
How do you understand the idea of secularization of monastic lands in Rus' in the 16th century? transfer of monastic lands into the hands of the state
How do you understand the principle of non-action in Taoism? condemnation of the anti-people activities of rulers and rich
How do you understand the term "nirvana"? state of supreme enlightenment
What idea is central in the “Manifesto of the Communist Party” by K. Marx and F. Engels? in the course of a communist revolution, the proletariat establishes its political dominance through the violent overthrow of the bourgeoisie
What idea is central in the work of Fr. Nietzsche? struggle of wills for power
Which analogy belongs to G. Spencer? The state is: biological organism
What is the purpose of human (positive) law according to F. Aquinas? force and fear to force people (creatures by nature imperfect) to avoid evil and achieve virtue
Which definition most accurately and completely characterizes the subject of the history of political and legal doctrines? The subject of the history of political and legal doctrines is: history of the emergence and development of theoretical knowledge about the state, law, politics and legislation, history of political and legal theories
Which of the statements is false? The idea of the state, according to Hegel, manifests itself in three ways : in subjective freedom (private law)
Which of the statements is false? History Ancient Rome It is customary to divide it into three periods: Christian (before 1453)
What type of government is ugly according to Cicero? mob rule tyranny of a single ruler clique domination
What part of the population does G. Hegel call pauperized? unable to combat excessive poverty
A key role in the arsenal of dialectics as a method of researching the history of political and legal doctrines is played by the principle: Toryism
When in Ancient Greece did statehood arise? in the 1st millennium BC
Who would you consider to be among the “seven wise men”? Thales
To A.M. Kurbsky dedicated “The Story of the Grand Duke of Moscow "? Ivan IV
Who owns the saying: “Plato is my friend, but truth is my greater friend”? Aristotle
Who is the author of the idea of French state sovereignty? J. Boden
Who was the ideological inspirer of the Josephites? I. Volotsky
Who in 1882 translated into Russian the “Manifesto of the Communist Party” by K. Marx and F. Engels ? V.G. Plekhanov
Who's in Ancient China came up with a justification for management based on laws (fa), severe punishments? Shan Yang
Who in the poems of Homer (“Iliad”, “Odyssey”) acts as the supreme defender of universal justice (dike), severely punishing those who commit violence and unjust justice ? Zeus
Who announced Fr. Nietzsche as your forerunner? ideologists of fascism and national socialism
Who are the Josephites? supporters of preserving all of the church's land holdings
Who is the author of the theological treatise “Instruction in Christian faith"(1536)? J. Calvin
Who is the author of the work "Utopia"? T. More
Who is the author of the revolutionary document, the Declaration of Independence of the United States of America (approved on July 4, 1776)? T . Jefferson
Who is the author of the theory “Moscow is the third Rome” "? Filofey
Who is the organizer and leader of the International Workers' Association - the First International? K. Marx and F. Engels
Who is the founder of the philosophical school (Lyceum) in Athens ? Aristotle
Who is the pioneer of the application of the historical-materialist method specifically to the analysis of the origin of legal concepts, laws, justice (the essay “Economic Determinism of K. Marx”)? P. Lafargue
Machiavelli introduces one of the key terms political science modern times - Stato. What does this term mean? State
Name the oldest part of the legal monument of the 11th - 13th centuries. "Russian Truth". Yaroslav's truth
Name the credo of legal positivism. Formalization m
Name the political ideal of the author of “Utopia”. Democracy
Name the political ideal of M. Robespierre. democratic republic
Name a representative of the free law movement (sociological jurisprudence). G. Kantorovich
Name a bright representative burgher heresy in England? J. Wycliffe
Find the false proposition. In the structure of civil society, G. Hegel identifies the following estates: : criminal (thieves, repeat offenders)
Find the false proposition. The peasants' dissatisfaction with the existing system resulted in a peasant war under the leadership of I.I. Bolotnikov (1606-1607). Moving towards Moscow, Bolotnikov sent out “sheets” that outlined the main goals of the uprising: establishment of republican government
Find the false proposition. The Tale of Bygone Years includes a story that: Rurik was called upon by the South Slavs to serve as a governor
Find the incorrect statement. The cornerstone principle of I. Kant’s social views is inspired by the spirits of the Enlightenment and echoes the individualism of the school of natural law: in his behavior a person must be guided by the dictates of material needs
Direction social thought in the 16th century called "humanism". Choose a historical synonym for this word. Renaissance ideology
The decisive role in the entire worldview of the Pythagoreans, which was largely mystical in nature, was played by their doctrine of : numbers
The experience of the Paris Commune allowed K. Marx and F. Engels to develop an important thesis about: proletarian state of the new historical type
The founder of which direction in the theory of politics, state and law is O. Comte? Positivism
By “alienation of labor” K. Marx understands separation of the proletariat from the means of production, from the instruments of labor that belong to the bourgeoisie and therefore confront the worker as a force hostile to him
What direction in jurisprudence was G. Jellinek (1951 - 1911) a representative of? dualistic theory of state
Which direction in the theory of politics, state and law is I. Bentham an adherent of? Utilitarianism
Distributive justice according to Aristotle is based on the principle of “geometric equality”, which means: division of common goods according to merit, proportional contribution and contribution of one or another member of the community
His theoretical and practical activities G.V. Plekhanov began as: revolutionary populist
According to what myth about the divine origin and nature of earthly power, the person of the emperor is the point of communication with the higher, heavenly forces? Ancient Chinese at
According to the position of B. Spinoza, only those states that are built on: Republican-Democratic
According to R. Stammler, the sciences of the spirit operate with the help of the law: expediency
According to whose concept, the power of the emperor (“son of heaven”) is likened to the power of a father, and the relationship between rulers and subjects is family relations, where the younger ones depend on the older ones? Confucius th
T. Campanella in his essay “City of the Sun” comes to the conclusion that the cause of all evil in society is: private property
F. Lassalle (1825 - 1864) - organizer of the General German Union, decrying the powerless position of workers in bourgeois society, the exploitation of workers, looked for a way out in: social solidarity
The goal of a state of the highest type, according to Spencer, is : the benefit of the individual, protection of his interests
C. Beccaria is the founder of the “classical school” in theory: criminal law
What does “Islam” mean in Arabic? surrender to God, submission b
What does “Buddha” mean in ancient Indian? enlightened th
What does the history of political and legal doctrines study? patterns of historically emerging and theoretically developing knowledge about law and state
What did A.N. mean? Radishchev, calling it “a brutal custom, signifying a petrified heart and a complete absence of soul.” serfdom
What does the Sanskrit word Vedas mean? knowledge
What does the word "sophistry" mean? the desire to definitely win an argument, at least with the help of verbal tricks and logical delays
What does the author of “The Discourse on Law and Grace” mean by the word “grace”? that which underlies the New Testament is synonymous with truth
What was the reason for the creation of the “Sermon on Law and Grace” in 1049? completion of construction of defensive structures in Kyiv
What did N.M. offer? Karamzin to soften serfdom? curb the cruelty of masters
What is, according to Aristotle, the criterion of equalizing justice in civil transactions, compensation for damage, and punishment? "arithmetic equality»
What, according to R. Iering, lies at the basis of law? selfish interests (material and spiritual)
Whose views were destroyed by K. Marx in “Critique of the Gotha Program”? F. Lassalle
Whose interests did A. Hamilton defend? commercial and industrial bourgeoisie and slave-owning planters
Whose interests were defended by J. Roux, T. Leclerc, J. Varlet - the authors of the “mad” program? the nascent proletariat, the rural poor
Whose interests were defended by the Girondin ideologists: J. Brissot, J. Condorcet? middle and part of the big bourgeoisie, radically minded
Whose works (“On the Rule of Rulers,” “Summa Theologiae”) are a kind of encyclopedia of the official church ideology of the Middle Ages? F. Aquinas
C. Montesquieu called for the creation of popular representation that would limit the power of the monarch. This idea was used to create: Declaration of the Rights of Man and Citizen 1789, Constitution 1791 G.
The former confessor led. book John III Vasilievich. Communication between the brethren of the Borovsk monastery and the brethren of the Volokolamsk monastery continued in the future, as evidenced by observations of the manuscript tradition, in particular of the synodics. A considerable part of the Joseph-Volokolamsk patericon consists of the stories of St. Paphnutius Borovsky.
Administrative and church-political activities of the Josephites
The administrative activities of the Josephites were carried out in three main fields: as abbots of the Volokolamsk monastery, as abbots of other largest Russian monasteries, and in bishops' departments. Charter of Rev. Joseph contributed to the creation of a close-knit monastic brotherhood in the Volokolamsk monastery. High level education and spiritual discipline, maintained in the monastery throughout most of the 16th century, as well as corporate solidarity encouraged the Josephites who occupied the episcopal sees to promote the advancement of the tonsured Volokolamsk monastery to high positions.
Even during the life of St. Joseph, two of his associates occupied the episcopal sees: the brother of the Monk Vassian (Sanin) in 1506-1515 was the Archbishop of Rostov (from 1502 he was the archimandrite of the Moscow Simonov Monastery), Joseph’s student Simeon (Stremoukhov) on August 21, 1509 became the Bishop of Suzdal. On February 27, 1522, an abbot was elevated to the metropolitan see. Volokolamsk Monastery Daniil Ryazan, who contributed to the installation of the inhabitants of his monastery as bishops. On March 30, 1525, Akaki, a monk of the Joseph Monastery, was appointed to the Tver See; on April 2, 1525, the nephew of St. Joseph Vassian (Toporkov), February 20. In 1536, another monk of the Joseph Monastery, Savva (Slepushkin), became Bishop of Smolensk. On March 16, 1539, he was also replaced at the Smolensk See by the tonsured Volokolamsk Monastery Gury (Zabolotsky), who may have been the abbot of the Simonov (1526-1528) and Peshnoshsky (from 1529) monasteries. A. A. Zimin also counted among the Josephites Mitrofan, who was consecrated in February 1507 as Bishop of Kolomna, Nil the Greek, who occupied the Tver See in 1509-1521, Dosifei (Zabela), who on January 23, 1508 was elevated to the Krutitsky See. However, these hierarchs were not tonsures of the Volokolamsk monastery; they should not be counted among the Josephites on the sole basis that they were not opponents of St. Joseph and supported him in some matters.
He talked about special sympathies. book Basil III to the Josephites is evidenced by the ruler’s frequent trips to the Volokolamsk monastery, the choice in 1530 of the Volotsk elder Cassian Bosogo as the successor of the newborn heir John, as well as the circumstances of the death and funeral of the leader. prince It is Metropolitan Daniil, despite the objections of the boyars, insisted on the dying tonsure of Vasily III. The burial ceremony was led by the elders of the Volokolamsk Monastery: “The elders of Osifov began to dress him up, and sent away the Grand Duke’s solicitors.”. During the regency of Elena Vasilievna Glinskaya (December 1533 - April 3, 1538), Metropolitan. Daniil actively supported the government's policies. The Metropolitan swore the oath to the young John IV and Elena Glinskaya, the brothers Vasily III and the boyars. With the blessing of the Metropolitan, a campaign against Lithuania was launched in November of the year, and the construction of Kitay-Gorod in Moscow was carried out. In the year, during the rebellion of the appanage prince. Andrei Ivanovich Staritsky, Metropolitan. Daniel supported the regent. After the boyar group of princes Shuisky came to power on February 2, Metropolitan. Daniel was removed from the throne and lived in the Volokolamsk monastery until his death. Candidate for the post of metropolitan of another native of Joseph's monastery - abbot. Theodosius, abbot of the Varlaamiev Khutyn Monastery, was not supported. The head of the Russian Church was the monk of the Trinity-Sergius Monastery, St. Joasaph (Skripitsyn). Under him, Vassian (Toporkov) was removed from the Kolomna See (1542).
The Josephites had the greatest influence in the years 1542-1563, when the metropolitan see was occupied by St. Macarius, who venerated St. Joseph. Metropolitan Macarius approved the Life of St. Joseph and his service and included in the Great Chetya-Menaion the works of the Volotsk abbot: “The Book on the Novgorod Heretics” (“The Enlightener”) and a spiritual letter. On June 18, Theodosius, tonsured from the Volokolamsk Monastery, was installed as Archbishop of Novgorod. In the 1540s, former inhabitants of the monastery became abbots of the most important Russian monasteries: in the year Trifon (Stupishin) was appointed abbot of the Peshnoshsky monastery, in the year Savva (Cherny) became the archimandrite of the Simonov monastery, abbot. Joseph's monastery Nifont (Kormilitsyn) headed the Novospassky monastery in the rank of archimandrite. On February 24, Savva (Black) was consecrated Bishop of Krutitsky, Tryfon (Stupishin) took the post of Archimandrite of the Simonov Monastery. At the end of the year, Archimandrite Nifont (Kormilitsyn) accompanied Tsar John IV on a campaign against Kazan, and in his inner circle, Metropolitan accompanied the Tsar to Vladimir. Macarius included the Krutitsky bishop. Savva (Black) and Archimandrite. Simonov Monastery Trifon (Stupishin). On March 10 of the year, Tryphon was installed as a bishop in Suzdal, and brother Alexy (Stupishin) became his successor in the Simonov Monastery. During the Polotsk campaign of the year, Tsar John IV was accompanied, among other persons, by the Volotsk abbot. Leonid.
Another important department, which long time replaced by the Josephites, there was Krutitskaya (Sarskaya and Podonskaya); The Krutitsa bishops were the closest assistants to the metropolitans. After Ep. Savva (Black) (1544-1554) Krutitsa See in 1554-1558. occupied by Nifont (Kormilitsyn), in 1565-1568 - former abbot. Joseph's Monastery of Galaktion. The last Krutitsky bishop from among the Volotsk tonsures was Simeon (c. 1580-1582).
After Athanasius left the metropolitan see, Tsar John IV offered Kazan Archbishop. German (Sadyrev-Polev) to lead the Church, but he refused to approve the oprichnina order and was killed in November of the year. According to the Life of Metropolitan. Philippa, archbishop. Herman was the only hierarch who supported St. Philippa is in conflict with the king. The Volokolamsk Monastery was not damaged during the oprichnina years; the family of such a prominent oprichnika as Malyuta Skuratov was associated with it. However, the king stopped visiting the monastery; his trips there resumed only in the year. In the last quarter of the 16th century, residents of the monastery were rarely elevated to episcopal sees, as a result of which the influence of the Josephites weakened. At the end of the year, Rostov Archbishop. Euthymius allowed himself to make contemptuous remarks about the Josephites. In response, the only bishop at that time from among the Josephites was the Ryazan bishop. Leonid (Protasyev) submitted a petition to Tsar Theodore Ioannovich, in which he asked to protect the Volotsk tonsures from insults. Perhaps in connection with this an “extract” was drawn up "About the beginning of the Joseph Monastery, and the Venerable Abbot Joseph... and who were the abbots after him, and where they were in power". The “extract” names the names of 14 abbots after the founder of the Volokolamsk monastery and indicates the terms of their abbot. In response to the petition of the Ryazan bishop, the government removed both Euthymius and Leonid from their chairs, showing that it did not want conflicts among the higher clergy. Patriarch St. Job, along with the canonization of St. Joseph of Volotsky was also involved in the glorification of St. Maximus the Greek - opponent of the Josephites. Apparently, the division of the Russian clergy into parties in the first half of the 16th century began to be forgotten by the end of the century. After the Time of Troubles, the Volokolamsk Monastery lost its significance as an ecclesiastical and political center. In the 17th century, the only hierarch emerged from his brethren: on February 8, 1685, Archimandrite. Alexander was consecrated Bishop of Veliky Ustyug.
M. N. Tikhomirov believed that “The politics and sympathies of the Josephites were largely determined by the social composition of the monastic brethren”. Of the 438 Volotsk monks about whom there is news for the years 1479-1607, 22% of the monks came from the ruling strata of Russian society (6% from the highest aristocracy, 16% from small patrimonial estates), 9% of the monks were from the monastery servants, 4% of the monks each came from the clergy and peasants, 2% before tonsure belonged to the trading class, the social status of 59% of the monks is unclear. Thus, people from the nobility and the highest aristocracy constituted throughout the 16th century. at least 1/5 of the brethren of the monastery and occupied key positions in its management. Among the cathedral elders, the leading role was played by representatives of middle-income patrimonial families from Volotsk and neighboring districts. In the 16th century, these were the Lenkovs (Gerasim, Tikhon, Theognost), the Polevs (Nile, Serapion, Simeon, Philotheus, Herman), the Stupishins (Alexy, Tryphon), the Korovin-Kutuzovs (Joasaph, Vassian, Paphnutius), the Mechevs (Job, Macarius ), Tolbuzin (Leonid), Pleshcheevs (Arseny, Feodosius), Rzhevskys (Arseny, Makariy, Tikhon, Theodorit), Pushkins (Vassian, Theodosius), Elchaninovs (German), Sadykovs (Pimen), Rostopchins (Zosima, Makary).
Josephiteism as a direction of social thought
As features characteristic of the position of the Josephites, researchers indicate: defense of church land ownership, opinion on the need death penalty in relation to unrepentant heretics, the idea of Divine nature royal power. On the first two points there was a controversy between the Josephites and the non-possessors. In historiography, two points of view have taken shape on the beginning of this controversy. N. A. Kazakova, Yu. K. Begunov, N. V. Sinitsyna attribute the beginning of the controversy to the dispute between the founders of Josephism and non-covetousness - the Venerable Joseph of Volotsky and Nil Sorsky at the Council of 1503, and its main topic is the question of the right of monasteries to own villages . According to the opinion shared by Ya. S. Lurie, Zimin, G. N. Moiseeva and I. V. Kurukin, the controversy began no earlier than a year in connection with the issue of executions of heretics (see Judaizers). D. Ostrovsky and A.I. Pliguzov believe that the written controversy was opened no earlier than the years. Prince-monk Vassian (Patrikeev), and the dispute about the monastery lands began no earlier than a year.
The question of church land ownership
The first point of disagreement between the Josephites and the non-possessors was the question of the attitude towards the fact that “the saints and monasteries hold the land.” Non-covetous people supported the leader. book John III in an effort to eliminate or significantly limit church land ownership, and the Josephites sought to justify the need for church corporations to have villages. The first information about disagreements between the Monk Joseph of Volotsky and Nil of Sorsky dates back to the year. The “Letter about Disliked Women...” reports that at the Council in August or September of the year after the conciliar verdict was passed prohibiting widowed priests and deacons from serving “Elder Nil began to say that there would be no villages near the monasteries, but that the monks would live in the deserts and feed themselves on handicrafts, and with him the hermit dwellers of Belozersk”. St. Joseph “began to speak against them, contrary to the verb, bringing to the testimony of the holy Venerable Theodosius, the commander of the common life, and the holy Venerable Athos Athos of Ophonsk, and the holy venerable Fathers Anthony and Theodosius, the Pechersk miracle workers, and many other monasteries that lived among them.”. Then Rev. Joseph stated: “If there are no villages near the monasteries, how can an honest and noble man take monastic vows? And if there are no honest elders, how will he be appointed to the metropolis, or archbishop, or bishop, and to all honest authorities? And if there are no honest elders and nobles, the faith will be different.” hesitation" .
Rev.'s point of view Josepha prevailed. The fact that at the Council of 1503 the question of the right of church institutions to own villages was raised is also evidenced by other sources: “Conciliar Answer” of 1503 in two editions, “Another Word”, the anonymous Life of St. Joseph of Volotsky in 2 editions, written by Vassian (Patrikeev) “The Debate with Joseph”, Life of St. Serapion, Archbishop. Novgorodsky. It is significant that 2 of these monuments came from the camp of opponents of the Volotsk abbot; this allows us to consider the news of the disputes at the Council of 1503 as reliable.
In response to three editions of the Kormcha book compiled by the enemy of the Josephites, Vassian (Patrikeev), in which he sought to show the non-canonical nature of the existence of monastic estates, Metropolitan. Daniel compiled the Consolidated Helmsman's Rule, which included rules justifying the inviolability of church and monastic estates. Surrounded by Met. Daniel, a collection of the National Library of Russia was created. Soph. No. 1452, which presents two compilations - in defense of the funeral service (funeral deposits were the main source of monastic land ownership) and church property. To refute the opinion that repentance and funeral prayers are unnecessary, the compiler of the collection cites 53 articles from the writings of the Church Fathers. The compilation “On Church and Monastic Acquisitions, Movable and Immovable” included 19 articles in defense of the possessory rights of the Church. In one of the works of Met. Daniel wrote that “Church, and monastic, and priestly, and monastic, and their works and their acquisitions are all sanctified by God.” .
After Met. In the year Daniel was removed from the pulpit, it was occupied by Metropolitan, who did not belong to the Josephites. Joasaph (Skripitsyn), who brought Isaac the Dog, condemned at the Council of 1531, closer to himself and appointed him archimandrite of the Chudov Monastery. St., who became Metropolitan in the year. Macarius of Moscow conducted an investigation into the reasons for the forgiveness of Isaac and his appointment to this post. At the Council in February of the year, which again condemned Isaac the Dog, Archimandrite was a witness for the prosecution. Nifont (Kormilitsyn) of the Novospassky Monastery, who previously served as abbot of the Volokolamsk Monastery.
The controversy over church land ownership reached its climax by the time of the Council of 1551. On the eve of the Council, the Volokolamsk Monastery was tonsured, Archbishop of Novgorod. Theodosius wrote a message in which he reminded of the inviolability of church estates, "given by God as an inheritance of eternal blessings". On the eve of the Metropolitan Council. Macarius compiled the “Answer”, in which, using the writings of St. Joseph of Volotsky, proved the impossibility of alienation from monasteries of estates. Much of this text was included in Chapter 60. "Stoglava", where the legal status of church estates was formalized. Apparently, these writings were a response to the existing dissatisfaction of the secular authorities with the growth of church (primarily monastic) land ownership.
In such a situation, the authorities became susceptible to the arguments of non-covetous people, who argued that the material enrichment of monasteries had a detrimental effect on the lifestyle of the inhabitants. It is characteristic that in the spring of the year, the prominent non-covetous elder Artemy was placed at the head of the Trinity-Sergius Monastery, and the elder Theodorit, close to him, became the archimandrite of the Suzdal Euthymius Monastery. In an unpreserved letter to Tsar John IV on the eve of the Council of 1551, Abbot. Artemy recommended that monasteries give up ownership of estates.
Attitude towards heretics
One of the accusations brought against Rev. Joseph and his followers were cruel to heretics. St. Joseph refused to accept repentant heretics into the Christian community and proposed sending them to prison, while the monk condemned the practice of imprisoning heretics in monasteries. Unrepentant heretics, according to the Volotsk abbot, were subject to the death penalty. The rigidity of his position was due to the idea that the repentance of heretics is often false and they continue to spread false teachings, and this, according to St. Joseph, leads to the destruction of the state, examples of which he gave in his writings.
According to Bishop Savva, against St. Joseph in this matter were spoken by many. bishops and elders: “He began to reproach Joseph with many blasphemies and reproaches, saying: Because Joseph does not command those who repent to accept repentance.”. In our opinion, the earliest polemical work, which expressed disagreement with the views of St. Joseph regarding the punishment of heretics, is a text published by B. M. Kloss, who erroneously attributed it to St. Joseph. The anonymous author, in response to a call to participate in the persecution of false teachers, writes about God's long-suffering, citing examples from Old Testament history, and advises his addressee to place his hopes in God. An essay directed against the position of Rev. Joseph on the question of attitude towards heretics is the “Answer of the Cyril Elders,” which researchers date back to the end of 1504 or no earlier than 1507. In the “Answer...” the arguments of the Rev. are refuted. Joseph in favor of the need to execute heretics. It is possible that the initiator of the “Response...” was Metropolitan, who lived in retirement in the Kirill Belozersky Monastery. Zosima Bradaty, who was accused of involvement in the heresy of the Judaizers and who therefore had reason to fear for his fate if the death penalty was applied to heretics. Reply from Rev. Joseph Volotsky's response to the speech of his opponents was the “Message on the observance of the conciliar verdict of 1504.” 1504/05.
Meanwhile, the known facts of the activities of the Josephites indicate something else. Striving to support the Russian autocrats in their positions as church hierarchs, the Josephites firmly defended the interests and rights of the Church in its relations with the authorities, including the traditional right to grieve for those who were in disgrace. For opposing secular authorities, the Novgorod archbishop lost his chair. Theodosius, because of his rejection of the oprichnina, the Kazan archbishop was killed. German (Sadyrev-Polev). The decisions of the Council of 1551, adopted with the sanction of the Josephite majority, reflected the efforts of the Josephites, led by Metropolitan. Macarius defended a certain autonomy of the Church in the face of state power. Apparently, under the influence of Metropolitan. Macarius John IV included in the decisions of the Stoglavy Council numerous texts on the inviolability of the church court and church property. “Stoglava” records decisions aimed at educating society, the parish clergy, strengthening monastic discipline, and creating church structures capable of promoting changes in society.
Metropolitan Macarius actively used the works of St. Joseph, treating issues of the relationship between secular and ecclesiastical authorities. In the year, some provisions from the second letter of St. Joseph "on heretics" were included in the wedding ceremony of King John IV.
The Isiflyans are incorrectly considered to be involved in the development of the concept “Moscow - the Third Rome”. Sinitsyna convincingly showed that the Josephites had nothing to do with the development of this doctrine. At the same time, the Russian chronograph compiled by Dosifei (Toporkov) greatly contributed to the development of ideas about Moscow as the center of the Christian world. Here the Old Russian chronicle was for the first time united into one whole with the Byzantine chronicles, and Old Russian history began to act as the final section world history. The chronograph, created in the Joseph Volokolamsk Monastery, ended with a message about the fall of Constantinople, and then talked about the conquest of many Christian kingdoms by the Turks, except for Russia, whose importance in the world, on the contrary, has increased.
Josephites in historiography
A. S. Pavlov formulated the idea of St. Joseph as the main ideologist of the inalienability of church property. V.N. Malinin tried to refute this opinion, who believed that the Josephites, like their opponents, did not persecute church estates "a strictly defined political doctrine" .
Historians considered the other side of the teachings and activities of the Josephites to be the unconditional support of the Moscow autocrats "in all controversial matters of his time". I.P. Khrushchov wrote that "the teachings of Joseph Volotsky, set out in the extensive chapters of The Enlightener, fostered the beliefs of Ivan the Terrible". Subsequently, priority was not given to studying the views of the followers of St. Joseph, but to value judgments about the moral character of the Josephites, who were credited with hatred of their opponents and servility before the authorities. IN historical literature The support (or non-condemnation) of Metropolitan was repeatedly emphasized. Daniel carried out actions that were questionable from the point of view of the norms of Christian morality. prince (violations of kissing the cross, forced divorce). The activities of the Josephites were characterized as "conservative-formal direction" in social thought, while non-acquisitive people were declared to represent the "critical, moral-liberal direction". The opinion has been established that St. Joseph and his followers were not at all independent thinkers. This approach was largely due to the fact that Church historians in the 19th century were looking for an answer to the question of the reasons for the subordination of the Church to the state in the era of Peter I and were ready to see one of the reasons in the “Josephite tradition,” as they understood it. The exceptions were the works of M. A. Dyakonov and V. E. Waldenberg, in which they were first assessed as the original views of St. Joseph Volotsky on the relationship between spiritual and secular authorities.
Negative assessments of Josephiteness were strengthened in historiography Soviet period, the views of the Josephites were assessed from the standpoint of vulgar sociologism. N. M. Nikolsky believed St. Joseph of Volotsky as an exponent of the "religious consciousness of the boyar-princely class" hostile to the grand-ducal power. The activities of the Josephites were primarily revealed as ideologists of the Moscow autocracy and were characterized as progressive in the works of I. U. Budovnitsa, I. P. Eremin and others. In the works of Zimin and Lurie, the political ideology of the Josephites was characterized as expressing the interests of large spiritual feudal lords, who at the first stage of their activity were in opposition to the grand ducal power, and then became the main ideologists of the autocracy. According to this point of view, Rev. Joseph acted as the ideologist of large monastic land ownership, and his followers, "supporting in your daily political activity the power of the Moscow sovereigns... at the same time they protected their own corporate interests, which were ultimately determined by the program of a strong militant church, which sought to become a kind of state within a state, and, if possible, the highest sanction government activities at all" .
Thinkers of the Russian emigration assessed the historical significance of the Josephites ambiguously. G. P. Fedotov, Fr. G. Florovsky, I. K. Smolich, Fr. John (Kologrivov), Fr. A. Schmemann and others considered the Josephites to be supporters social organization and statutory piety, hostile to the principles of spiritual freedom and mystical life, their victory in a dispute with non-covetous people was regarded as a “tragedy of Russian holiness.” The positive importance of the social service of the Josephites was emphasized by V.V. Zenkovsky, A.V. Kartashev and others.
In foreign historiography, the most widespread opinion is that the Josephites were the creators of the ideology of theocratic absolutism. The innovation of the Josephites in organizing funeral commemoration in the development of a differentiated system for recording funeral deposits is described by L. Steindorf.
Literature
- Gorsky A.V., prot. Relations between the monks of the Kirillo-Belozersky and Josephov Volokolamsk monasteries in the 16th century. // PrTSO. 1851. Part 10. P. 502-527;
- Funeral homily for St. Joseph of Volokolamsk... monk Dosifei (Toporkov) / Prepared by: K. I. Nevostruev // CHOLDP. 1865. Book. 2. Adj. pp. 153-180;
- Life of St. Joseph, abbot. Volokolamsk, compiled by Savva, bishop. Krutitsky // Ibid. pp. 11-76;
- The same // VMC. Sep. 1-13. Stb. 453-499;
- Life of St. Joseph of Volokolamsk, comp. unknown // CHOLDP. 1865. Book. 2. Adj. pp. 77-152;
- Materials for the chronicle of the Volokolamsk monastery // CHOIDR. 1887. Book. 2. Dept. 5. P. 1-128;
- AFZH. Part 2;
- Messages of Joseph Volotsky / Prepared by. text: A. A. Zimin, Y. S. Lurie. M.; L., 1959;
- Das Speisungsbuch von Volokolamsk: Eine Quelle zur Sozialgeschichte russischer Kloster im 16. Jh. /Hrsg. L. Steindorff et al. Cologne; Weimar; W., 1998;
- Old Russian Patericon: Kiev-Pechersk Patericon. Volokolamsk Patericon / Ed. prepared by: L. A. Olshevskaya, S. N. Travnikov. M., 1999;
- Synodic of Joseph-Volokolamsk Monastery: (1479-1510s) / Prepared by. text and research: T. I. Shablova. St. Petersburg, 2004.
- Khrushchov I.P. Study on the writings of Joseph (Sanin), St. Abbot Volotsky. St. Petersburg, 1868;
- Nikolaevsky P.F., prot. Rus. preaching in the 15th and 16th centuries. // ZhMNP. 1868. Part 138. No. 4. P. 92-177;
- Nevostruev K.I. Review of the book by I. Khrushchov // Report on the 12th award ceremony gr. Uvarov. St. Petersburg, 1870. P. 84-186;
- Zhmakin V.F., prot. Metropolitan Daniel and his works. M., 1881;
- Golubinsky. History of the RC. T. 2/1;
- Malinin V.N. Elder of Eleazar Monastery Philotheus and his messages. K., 1901;
- St. Joseph, the Wonderworker of Volokolamsk, and the Joseph-Volokolamsk Monastery founded by him. M., 1915;
- Tikhomirov M. N. Monastery-patrimony of the 16th century. // FROM. 1938. T. 3. P. 130-160;
- Lurie Y. S. Brief edition of the “Charter” of Joseph Volotsky - a monument to the ideology of early Josephiteness // TODRL. 1956. T. 12. P. 116-140;
- aka. Ideological struggle in Russian. journalism con. XV - beginning XVI century M.; L., 1960;
- Moiseeva G.N. “Valaam Conversation” - a Russian monument. journalism ser. XVI century M., 1958;
- Kazakova N. A. Vassian Patrikeev and his works. M., L., 1960;
- she is the same. Essays on Russian history. society thoughts: 1st third of the 16th century. L., 1970;
- she is the same. When did the polemic between the non-covetous people and the Josephites begin? // From the history of feud. Russia. L., 1978. S. 111-115;
- Zimin A. A. Correspondence of the elders of the Joseph-Volokolamsk monastery with Vasily III // Linguist. source study. M., 1963. S. 131-135;
- aka. From the history of feud. land ownership in the Volotsk appanage principality // Culture of Dr. Rus'. M., 1966. S. 71-78;
- aka. The struggle of the nobility against monastic land ownership in the end. XVI - beginning XVII century // From the history of Tataria. Kaz., 1968. Sat. 3. P. 109-124;
- aka. Large feudal estate and socio-political struggle in Russia (late 15th-16th centuries). M., 1977;
- Kloss B.M. Joseph-Volokolamsk monastery and chronicles of the end. XV - 1st half. XVI century // VIEW. 1974. Vol. 6. P. 107-125;
- Sinitsyna N.V. Non-covetousness and heresies // VNA. 1987. Vol. 25. P. 62-79;
- she is the same. Controversial issues in the history of non-covetousness, or On the logic of history. evidence // Controversial issues of Russian history of the XI-XVIII centuries. M., 1990. P. 250-254;
- Kolycheva E.I. Agrarian system of Russia in the 16th century. L., 1988;
- she is the same. Orthodox mon-ri 2nd floor. XV-XVI centuries // Monasticism and mon-ri in Russia, XI-XX centuries. M., 2002. P. 81-115;
- Steindorff L. Commemoration and Administrative Techniques in Muscovite Monasteries // Russian History = Histoire russe. Pittsburgh, 1995. T. 22. N 3. P. 285-306;
- aka [Steindorf]. Commemoration of the dead as a common heritage of the West. Middle Ages, etc. Rus' // “The memory of these endures forever”: Materials of the international. conf. M., 1997. S. 41-48;
- idem. Monastic Culture as a Means of Social Disciplining in Muscovite Russia - a Common European Feature // Mesto Rossii v Evrope = The Place of Russia in Europe: Materials of Intern. Conf. Bdpst, 1999. P. 108-112;
- Chernov S.Z. Volok Lamsky in the XIV - 1st half. XVI century: Land tenure structures and the formation of a military service corporation. M., 1998;
- Pigin A.V. Volokolamsk works of the 16th century. about death // Dergachevskie cht.-2000: Rus. Literature: Nat. development and regional characteristics. Ekaterinburg, 2001. Part 1. P. 167-171;
- aka. O lit. contacts of Joseph-Volokolamsky and Pavlov of Obnorsky mon-ray in the 1st half. XVI century // VCI. 2006. No. 1. P. 99-107;
- Pliguzov A.I. Polemics in Rus. Churches of the 1st third of the 16th century. M., 2002;
- Grevtsova O. A. Legal ideas of non-possessors and Josephites in the field of state-church. relations // State. construction and law. M., 2003. Issue. 3. P. 104-110;
- Dykstra T. E. Russian Monastic Culture: “Josephism” and the Iosifo-Volokolamsk Monastery, 1479-1607. Münch., 2006;
- aka [Dykstra]. Monastic names in Muscovite Rus' and problems of identifying their owners: On the material from the sources of the Joseph-Volokolamsk monastery, 1479-1607 // Name book: Ist. semantics of the name / Compiled by: F. B. Uspensky. M., 2007. Issue. 2. P. 238-298; PSRL. T. 13. 1st half. pp. 157, 159
Nikolsky N. M. History Rus. Churches. M., 1930. P. 65
Budovnits I. U. Rus. journalism of the 16th century M.; L., 1947. P. 100; History of Russian liters. M.; L., 1946. T. 2. Part 1. P. 309
Zimin A. A. On the political doctrine of Joseph Volotsky // TODRL. 1953. T. 9. P. 159-177; It's him. 1977. pp. 238, 246; Lurie. 1960. pp. 480-481
Zimin. 1977. P. 281
Fedotov G. P. Saints Dr. Rus'. M., 1990 3. P. 187; Florovsky. Paths of Russian theology. 1937. pp. 19-21; Smolitsch I. Russisches Mönchtum. Würzburg, 1953; John (Kologrivov), priest. Essays on Russian history. holiness. Brussels, 1961. P. 194; Schmeman A., prot. East. the path of Orthodoxy. M., 1993; Berdyaev N. A. Russian idea. St. Petersburg, 2008. P. 36
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Medlin W. Moscow and East Rome: A Political Study of the Relations of Church and State in Muscovite Russia. Gen., 1952; Stokl G. Die politische Religiostat des Mittelalters und die Entstehung des Moskauer Staates // Saeculum. Münch., 1951. Bd. 2. H. 3. S. 393-416; Idem. Zur Geschichte des russisches Mönchtums // JGÖ. 1954. Bd. 2. S. 221-231; Szeftel M. Joseph Volotskýs Political Ideas in a New Historical Perspective // Ibid. 1965. Bd. 13. N 1. S. 19-29
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1. V.N. Tatishchev in “Russian History” convinced that the impossibility of democracy in Russia mainly stems from:
multinationality of the state
low culture of the population
the vastness of the state's territory
religiosity of the population
2. The state in Machiavelli’s theory means:
political state of society
relations between the powerful and the subordinate
the presence of appropriately structured, organized political power, justice, institutions of law
all answers are correct
3. Who in Ancient China came up with the rationale for management based on laws (fa) and severe punishments?
Shan Yang
Mozi
Confucius
Laozi
4. Find a false proposition. The Tale of Bygone Years includes a story that:
the family of Kyiv princes goes back to the Varangian prince Rurik
Rurik was called upon by the South Slavs to serve as a governor
Rurik is declared the father Prince of Kyiv Igor
all princes are brothers and they are all equally obliged to obey the Grand Duke in Kyiv
5. Which of the statements is false? The idea of the state, according to Hegel, manifests itself in three ways:
as immediate reality in the form of an individual state (internal state law)
in relations between states as external state law
in subjective freedom (private law)
in world history
6. Who was the ideological inspirer of the Josephites?
N. Sorsky
I. Volotsky
V. Patrikeev
S. Helmsman
7. Major works of early Christianity:
Revelations of John the Theologian (Apocalypse)
Gospels
letters of the apostles
all answers are correct
8. How do representatives of the Frankfurt school interpret fascism (T. Adorno, G. Marcuse, M. Horkheimer)
the ideology of the middle class movement is also incorrect
a random local phenomenon, the result of the action of “outstanding demonic personalities such as Mussolini and Hitler”
a consequence of self-sufficient mental phenomena, “false consciousness” generated by modern “technical culture”
expression of the reactionary tendencies of monopoly capitalism
9. In “Capital” by K. Marx, law is most often interpreted as:
the result of the economic, political, spiritual properties of the individual
the core of relations between individuals and classes in the sphere of ideology
machine of political domination, instrument of the dictatorship of the class of free owners
a certain form of production relations, which is not merged with the latter, but is secondary in relation to the economic structure of society
10. In accordance with the religious and mythological views of the ancient Egyptians, truth, fairness and justice are personified by the goddess:
Lamaya
Ma-at
Sidora
Isis
12. What tactics did the Narodnaya Volya society follow?
individual terror
political dialogue
political compromise
political-economic cooperation
14. What does Marcus Tullius Cicero see as the main reason for the origin of the state?
weakness of people
fear of hostile neighboring peoples
the innate need of people to live together
weight answers are correct
15. In the economic and philosophical manuscripts of 1844, K. Marx analyzes the concepts of “alienated labor”, “self-alienation of labor”, which, according to his point of view, give rise to exploitation, the division of society into classes and the struggle between them. For K. Marx, “alienated labor” is:
the labor of the worker is not for himself, but for the bourgeoisie
unskilled labor
materialized labor
twelve hour labor
16. Whose interests were defended by J. Roux, T. Leclerc, J. Varlet - the authors of the “mad” program?
the nascent proletariat, the rural poor
petty, radical bourgeoisie
wealthy peasants and artisans
republican-minded nobility
17. The most prominent representative of the bourgeois-liberal theory of state and law in Russia was:
S.A. Muromtsev
MM. Kovalevsky
B.N. Chicherin
all answers are correct
18. In what work did F. Engels give a systematic Marxist analysis of primitive communal relations?
"German Ideology"
"The Origin of the Family, Private Property and the State"
"Outlines for a Critique of Political Economy"
all answers are correct
20. The Pythagoreans considered the worst evil:
poverty
anarchy
democracy
illiteracy
21. The leader of which direction in the First International was M.A. Bakunin?
Bolshevik
Menshevik
anarchist
national socialist
22. Who was the representative of the Westerners?
P.V. Annenkov
Yu.F. Samarin
K.S. Aksakov
all answers are correct
23. Which of the dialogues does not belong to the work of Plato?
"Apology for Socrates"
"Protagoras"
"Laws"
"People"
24. Who was not a representative of Slavophilism?
K.S. Aksakov
I.V. Kireevsky
Yu.F. Samarin
P.V. Annenkov
25. What did A.N. mean? Radishchev, calling it “a brutal custom, signifying a petrified heart and a complete absence of soul.”
reign of Peter I
internecine wars of the times of Kievan Rus
patriarchal Russian family
serfdom
In XV – 16th centuries in the Russian state, all progressive thought was inextricably linked with the church. At that time, issues of faith were extremely important. The form of confession and freedom of conscience implied certain behavior, ideology and extended to everyday life and politics. But it should be noted that in the rich variety of progressive thought, negative attitudes occupied a significant place. The introduction of such teachings into life has caused negative results in many countries.
This is how the Albigensian Wars broke out in France, which professes Catholicism. Orthodox Bulgaria was defeated and subjugated to Byzantium. In the Muslim world, the Ismaili and Qarmatian movements provoked massacres, lawlessness and tyranny. IN Russian state negative attitudes penetrated at the end of the 15th century in the form of the “Judaizers” heresy. But the connection of this heresy with Judaism was very doubtful.
The leaders of the Russian church were smart and great educated people. They perfectly understood the danger that heresy posed to the future of the country. But there was no unity in the opinions and methods of combating heretics among prominent church figures. In this situation, the Josephites and non-covetous people - representatives of church trends - came to the fore. It was between them that a dispute broke out about methods of eradicating negative heretical trends that had gripped part of the Russian population.
Non-covetous people- supporters of the Trans-Volga elder Nil Sorsky (1433-1508), the founder of the monastery on Russian soil (canonized in the second half of the 17th century). His student and follower was Vassian Patrikeev (1470-1531). These people, while condemning heretics, denied the possibility of their violent death. They said that God does not desire the death of the sinner, but his repentance. Those who persist in heresy should be isolated and sent abroad, and not have their consciences dominated by threats of death.
Josephites– supporters of Joseph Volotsky (1439-1515), a prominent church figure, canonized by the Orthodox Church in 1579. These people were opponents of non-possessors. Condemning heresy, they insisted on drastic measures to eradicate it, including burning at the stake.
The administrative authorities were also drawn into the dispute between different church trends. In 1500 Grand Duke Moscow Ivan III became seriously ill, and for the last 5 years of his reign Vasily Ivanovich, the son of his second wife Sophia Paleologus, was considered co-ruler of the sovereign. He came under the influence of Joseph Volotsky, and in 1504 a joint decision was made by Ivan III, the de facto ruler Vasily Ivanovich and the council of bishops. This decision doomed the heretics to death.
Bonfires burned throughout the Russian land. They burned many freethinkers, including major statesmen who supported heresy. Those who were not burned were put in prison, where these people died.
However, the disagreements between the Josephites and non-covetous people concerned not only the fight against heresy. Supporters of different church movements had different attitudes towards property owned by the church. Non-covetous people advocated transferring all church property to the treasury. Thus, the state could pay for the services of the nobles and strengthen the borders of the state. But in return they demanded the right to freely express personal opinions in accordance with their conscience.
The Josephites opposed the abandonment of church property. They expressed their readiness to support Vasily III Ivanovich, but only on the condition that all possessions will be left to the church, including the rich decorations of churches, beautiful libraries, and prosperous monastery farms.
At this turning point, the family circumstances of the Grand Duke of Moscow and the Sovereign of All Rus' turned out to be decisive. Here it is necessary to clarify that the first wife of Vasily III was Solomonia Yuryevna Saburova. This marriage was unsuccessful, as the couple had no children. This circumstance became the reason for the divorce. And although Saburova was categorically against it, she was exiled to a monastery, and Vasily III married young Elena Glinskaya (mother of Ivan the Terrible).
The Glinsky family was founded by a descendant of Mamai, who was defeated on the Kulikovo field by Russian squads. This descendant converted to Orthodoxy, became Prince Glinsky and got a job in Lithuania. Already his descendant Vasily Lvovich Glinsky moved to Moscow in 1508. His daughter Elena Glinskaya was noticed by Vasily III. She married the Grand Duke of Moscow and bore him two sons. True, evil tongues said that the true father of these children was not the sovereign of all Rus', but the young and handsome governor of the guard regiment, Prince Ovchina-Telepnev-Obolensky.
But we will not listen to gossip, but will continue to study the facts. And they indicate that the Orthodox Church intervened in the issue of divorce from Saburova. According to all Christian laws, it is impossible to leave your wife without her fault. This point of view was boldly expressed by Vassian Patrikeev. Moreover, he not only said, but sharply condemned the unmotivated divorce of the Grand Duke of Moscow. Thus, the leader of the non-covetous people displeased Vasily III.
However, the Sovereign of All Rus' did not aggravate the situation. He wisely remained silent, rightly believing that over time such a sensitive and scandalous matter of illegal divorce would be forgotten. But as soon as the first conflict ended, the second immediately followed, which the Josephites and non-possessors again perceived differently.
Vasily III invited the independent Shemyachichi princes (descendants of Dmitry Shemyaka) to Moscow from Chernigov. The Grand Duke of Moscow gave these people a letter of safe conduct, but as soon as the princes arrived, they were immediately treacherously arrested and imprisoned. The act, by all human standards, was clearly vile and insidious.
Vassian Patrikeev stated this publicly. He sharply condemned the Grand Duke, saying that he had violated his word of honor and was not worthy to be considered a Christian. This statement Vasily III was seriously angered. Vassian Patrikeev was captured and forcibly taken to the Josephite monastery, ordering him strict obedience. A short time later, the leader of the non-covetous people died there, and the Josephites were victorious.
In 1551, the followers of Joseph of Volotsky took a dominant position at the Stoglavy Cathedral. They rejected the program for limiting church and monastic lands put forward by Archpriest Sylvester. Subsequently, they supported the establishment of the oprichnina.
The Josephites became official ideologists Orthodox Church and the secular power inextricably linked with it. It was they who gave the theological justification for the divine origin of the power of monarchs. They insisted on changing the status of the Moscow Metropolitanate to the status of a patriarchate. This was motivated by the fact that after the fall of the Byzantine Empire, the Russian state became the only successor and stronghold of Orthodoxy. The Moscow Metropolis received the status of patriarchate in 1589.
Alexander Semashko
History of the dispute
The controversy between the non-covetous people and the Josephites dates back to the turn of the 15th-16th centuries, and unites the reigns of Ivan III, Vasily III and Ivan IV the Terrible. The parties to this dispute are:
- on the part of non-covetous people - Nil Sorsky, Maxim the Greek, Kirill Belozersky, Korniliy Komelsky and others.
- on the part of the Josephites - Joseph of Volokolamsk, Metropolitan Daniel, Vassian Toporkov and others, Metropolitan Macarius was sympathetic to the ideology of the Josephites, which made it possible to approve it as a general church position at the Stoglavy Council.
Intellectual context
The spiritual and intellectual environment of medieval Rus' at the turn of the 15th-16th centuries is characterized by two key ideas.
- Firstly, this is the concept of “Moscow - the Third Rome”, which determined the purpose of the Russian state as the only power, after the fall of Constantinople in $1453, called upon to preserve the purity of Orthodoxy. This ideology had both spiritual and mystical significance and direct external and internal political expression within the framework of Russian history.
- Secondly, the activation of religious and philosophical thought in medieval Rus' during this period was influenced by the development of heresies. So, on the eve of its fall, Constantinople concluded the Ferraro-Florentine Union with Catholic Church, which was met negatively in the Russian theological environment. From this moment on, the Russian Church begins to independently elect church hierarchs, fearing the influence of Catholicism.
Among the heresies that appeared in the Russian medieval environment, it is especially worth noting the heresy of the Bogomils, Strigolniks, and Judaizers. Both the non-possessors and the Josephites fought against these heresies with their theological works.
Dispute between non-possessors and Josephites
Note 1
The subject of the dispute between the non-covetous people and the Josephites was the question of whether the church should have wealth or not. From their understanding of this problem, they derived two socio-political concepts, each in its own way revealing the essence Orthodox faith, the place and role of the church in the life of society, its relationship with state power, the concept of royal power.
By and large, non-covetous people and Josephites created two alternative paths of state development.
The position of non-possessors. The concept of non-covetousness, developed by Nil Sorsky, has its roots in hesychast teaching, the spiritual and mystical concept of Byzantine monasticism.
Religion is a matter of the inner life of an individual. It manifests itself not externally, but in the development of the level of a person’s inner life. Based on this, non-covetous people called on the church to renounce external wealth (the pomp of churches, monastic farms, etc.). The Church should concern itself exclusively with the soul of man; it should not be hampered by the desire to increase earthly wealth.
Non-acquisitive people did not agree with the fusion of state and church that was being established in medieval Rus'. They take the position of separating religious and secular authorities. In addition, they believed that the state should leave public space for the manifestation of human freedom. This idea was expressed in the concept of the people's deliberative body within the framework state system Rus', the idea of which came from non-covetous people.
The position of the Josephites. The spiritual inspirer of this theological movement, Joseph Volotsky, argued that the king and the power given to him were based on divine laws. The king was put in his place by God. The power of the state extends not only over a person’s body, but also over his soul.
Joseph creates a theocratic doctrine of the state in which the absolute power of the king is sanctified by the will of God. The power of the tsar, according to her, extends not only to state affairs, but also to church affairs. The purpose of royal power is to ensure the preservation of the purity of Orthodoxy.
On the issue of monastic property, the Josephites took the position of recognizing it. In their opinion, occupation agriculture, on the one hand, had a beneficial effect on the economic situation, which strengthened state power, on the other hand, it was the basis for the social ministry of the Church.