Religion and Society in Russia: The Sixteenth and by Paul Bushkovitch

By Paul Bushkovitch

This publication lines the evolution of non secular attitudes in a big transitional interval in Russian heritage. The 16th and 17th centuries in Russia observed the slow decline of monastic spirituality, the increase of miracle cults, and finally the start of a extra own and personal religion that under pressure morality rather than public rituals. Bushkovitch not just skillfully reconstructs those swift and basic alterations within the Russian non secular adventure, but additionally indicates how they have been motivated via eu spiritual rules and the way they foreshadowed the secularization of Russian society frequently credited to Peter the good.

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Most of these clans were prominent in the boyar duma, and at the same time they are all princely clans, representing the Gediminovich, Suzdal', and Rostov princes. The old Moscow boyar clans, by contrast, are not represented in the Trinity Monastery's burial lists. The burial records show many names of landholders who never rose above the level of minor generals and provincial governors (Zacheslomskii, Osor'in, Volynskii), as well as names that do not appear in service records at all (Butenev, Durov, Stogov).

His exhortations presumably had little effect, for the monasteries came under considerable criticism at the council in the tsar's questions. Of the first group of thirty-seven questions from the throne, no less than eleven concerned monasteries wholly or in part. One of these was about monastic privileges in landholding, and the rest concerned basic aspects of monastic life, such as obedience to the hegumen, permanent residence in the monastery, and observance of the typikon. The moral shortcomings of the monks, drunkenness, the presence of young boys in the monastery, and contact with women outside the monastery all came in for the tsar's disapproval.

9 Zimin's data on the losifo-Volokolamsk Monastery confirm the picture in Savva Chernyi's life. Zimin analyzed both the social origins of the monks and the records of donations to the monastery (land, money, and objects) and came to the conclusion that both monks and donors were the same group of people: the lesser landholders of the Volokolamsk area. These melkie votchinniki made up the majority of the monks through the whole period from the founding of the monastery in 1479 until the end of the sixteenth century, both in the early years when the appanage prince Boris Vasil'evich of Volok was both immediate lord and patron of the monastery, and after 1507, when Grand Prince Vasilii III of Moscow took it under his protection.

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