By Daniel Shubin
From Apostle Andrew to the belief of Soviet authority in 1990, Daniel Shubin provides the full historical past of Christianity in Russia in a 3-volume sequence. The occasions, humans and politics that cast the earliest traditions of Russian Christianity are awarded objectively and intensively, describing the increase and dominance of the Russian Orthodox Church, the numerous dissenters and sectarian teams that developed over the centuries (and their persecution), the presence of Catholicism and the inflow of Protestantism and Judaism and different minority religions into Russia. The historical past covers the better degrees of ecclesiastical job together with the involvement of tsars and princes, in addition to saints and serfs, and priests and mystics. This, the 1st quantity, offers with the interval from Apostle Andrew to the dying of Tsar Ivan the bad, simply ahead of the election of the 1st Russian Patriarch, a interval of virtually 1600 years.
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Extra resources for A History of Russian Christianity (Vol II) The Patriarchal Age, Peter, The Synodal System
Christian martyr and patron saint of physicians. 32 The Era of the Patriarchate the tsar and Russian Orthodox prelates, stating that it was Moscow’s right to have the third position and not the last. The letter was given to Metr. Dionysius, who was also informed that Moscow would be willing to contribute the funds requested by Constantinople if the decision was made in Moscow’s favor. At a farewell dinner held on December 2 at the palace, Dionysius sat at table with Tsar Feodor and Tsaritza Irina.
Metr. Dionysius divined from this message that Moscow was not especially impressed by the news that he brought them, and that the Russian prelates nonetheless felt it would be advantageous for them to try to use him in improving Moscow’s place on the list of Eastern Patriarchs, from the last to the third position. This attempt to manipulate Metr. Dionysius was moot. The new patriarch of Alexandria, Meletius Pigus, did not recognize Patr. Jeremiah’s action as canonical, believing that he was coerced into ordaining Job during his visit.
After the short service, Patr. Jer- 19 A History of Russian Christianity, Vol. II emiah returned to his residence, accompanied by a royal delegation, while Job remained at the cathedra to perform additional liturgy. After these services, Job returned to his residence, accompanied by an ecclesiastical assembly. There they congratulated him as patriarch-designee, and wished him many years. The actual ordination of Job was scheduled for January 26, a few days thence. In the center of Uspenski Cathedral, a scaffold was erected and on it three seats were placed: the central one for the tsar, and on either side of him Jeremiah and Job.