The Russian Orthodox Church banned the scandalous Archpriest Vladimir Golovin from the city of Bolgar from serving. Now he is forbidden to read sermons, hold meetings with pilgrims and perform heretical rituals. In this whole story, one thing is surprising: why did Golovin’s activities remain unnoticed by the clergy for so long? The pseudo-elder acted for many years on behalf of the Orthodox Church and managed to attract many supporters to his person.

Fecal theme

Archpriest Golovin likes to devote the main place in his sermons to fecal topics and trips to the toilet. He is very concerned about these aspects of human existence. He begins to talk about these topics with particular pleasure when he manages to gather young people around him.

The “spiritual teacher” allows himself, in front of children, to savor the toilet details from the earthly life of the Savior, call monks “freaks,” discuss women’s underwear, and talk about the details of his own sex life. In addition, the priest openly encourages parishioners to watch porn films.

Among Golovin's followers are actor Anton Makarsky and his wife Victoria. The priest invented the so-called conciliar prayer by agreement. It is carried out for a certain fee, and for additional investments they promise to “strengthen prayer” in famous churches and monasteries. And if there is no money, then, as they say, there is no love. Nobody will pray.

Community "Spasskaya"

Golovin decided to discover his mystical healing abilities. Pilgrims can take part in his personal rite of “spiritual healing.” To do this, you need to buy a special shirt with holes for 350 rubles, a candle for 50 rubles and pay 300 rubles for a prayer service. Total - 700 rubles.

The priest lays his hands on each adept in a ridiculous shirt and mutters something. Since the hierarchy stubbornly did not notice Golovin’s activities, he decided not to stop there.

In the suburbs of Bolgar, Father Vladimir built himself a monastery and the Spasskaya community. As Golovin himself emphasizes, those “who want to live truly Orthodox” will live in the monastery and community. To attract as many people as possible, Golovin publishes videos of “sermons” on the Internet.

For a long time, the archpriest was haunted by the ancient Egyptian pharaohs. After all, when they were still alive, numerous slaves built majestic tomb pyramids for them. Apparently, this is why the Chapel of the Resurrection of the Lord soon appeared next to the monastery. In the lower part of the chapel, a tomb was built personally for Father Vladimir. There are several photos on the Internet of Golovin, who is showing off next to the future tomb in a leopard-print cassock. Some questions arise for the cassock designers.

The end of a wonderful era

For the first time, the general public learned about the antics of the Bulgarian archpriest at the beginning of 2018. Archpriest Alexander Novopashin, who belongs to the same diocese as Golovin, made a presentation at the Orthodox Christmas educational readings in Moscow. Then he told everyone present about the unconventional theology of Father Vladimir.

Either Golovin could share the proceeds well with his superiors, or for some other reason, but the reaction to the accusations against Golovin did not follow immediately. Only at the end of March was a theological commission appointed to investigate the scandalous activities of the archpriest. Its establishment was preceded by numerous articles and publications by leading sect scholars calling for an immediate deal with the heretic.

Finally, on August 24, Golovin received a final Chinese warning. The full-time clergy of the Chistopol diocese was ordered to delete all his videos with so-called sermons by September 1. Among other things, the archpriest was ordered to delete several websites and public pages, change information on the website of his parish, and abandon dubious rituals.

Heretics don't give up

In response, Golovin published a video on his YouTube channel on August 31. He accused the patriarchy of intimidation. And supposedly he asked to retire for four years, but everyone liked him so much that they wouldn’t let him go. The archpriest insists that he has followers all over the world. For several hours, the pseudo-elder defended his case. He also caught all the accusers lying.

Golovin even threatened the Russian Orthodox Church with a split if it did not back down. However, the responsibility was again placed on the opponents. He compared all those who disagreed, that is, the clergy, with professional killers and presented himself as a hunted victim. With particular pleasure, the priest tried to present himself as a martyr.

The reaction of the Church was not long in coming. The archpriest has been banned from serving since September 3. True, for only three months. He is still given the opportunity to repent and take the right path. But Golovin prefers to have fun with the adherents in the new monastery and prepare for burial in his own tomb. He is unlikely to give up his ideas and power. God Kuzya did not refuse.

Brief historical information

Medieval heresies

There were also false prophets among the people, just as there will be false teachers among you, who will introduce destructive heresies and, denying the Lord who bought them, will bring upon themselves quick destruction. And many will follow their depravity, and through them the path of truth will be reproached.

(2 Pet. 2:1-2)

Heresy- a conscious deviation from generally accepted religious teaching on dogmatic or even canonical issues, offering a different approach to religious teaching. Any society or community that separates itself from the Christian Church because of dogmatic or canonical issues is heresy. Heresies often served as a religious shell for social protest, and the peasant-plebeian heresies were especially prominent in this regard. Later, heresies lost their significance, although they still exist in the form of religious sects.

The emergence of heretical movements in Russia dates back to the end of the 13th and beginning of the 14th centuries. Speeches of freethinkers of the 14th century. lay the beginning of the history of Russian rationalist thought, from the standpoint of which the Church and the religious doctrine of Orthodoxy were criticized.

1. Strigolniki (XIV century)

The first mass heresy in Russia was strigolniki , which appeared in Pskov and Novgorod in the middle of the 14th century. The main ideologists and leaders of the Strigolniks were the Pskov deacons Karp and Nikita.

Strigolism is considered by Orthodox church historians as a schism in the Russian Church. Reliable information about strigolnichestvo is practically absent, because the writings of the movement's ideologists were destroyed by the authorities. Church critics associated their ideology, as a rule, with either Judaism or Catholicism.

The Strigolniki separated from the official Church due to the fact that they did not want to recognize the bishops and priests of their day as true shepherds. They rejected the church hierarchy and expressed dissatisfaction with the corruption of the Orthodox Church, accusing the clergy of simony (i.e. selling church positions or clergy). The ideal for Strigolniks was the unmercenary priest.

Strictly speaking, the practice of obtaining ecclesiastical positions for a fee is simony- was legalized under Emperor Justinian the Great back in the 6th century. All officials of the Byzantine Empire had to make a contribution to the state treasury for their assumption of office, and the bishops of the Church at that time were already officials of the Empire. The glaring contradiction with the ancient canons of the Church, which commanded the deprivation of the dignity of those who received it for payment, was circumvented with the grace characteristic of the East. Allegedly, this is payment not for the priesthood itself, but only for a church position, for a place, so to speak. In addition, it is not a payment, but a pious tradition of making rich offerings on the occasion of taking office.

Initially, the Strigolniki did not rebel against the tenets of the Orthodox faith. They were outraged by the simony legalized in the everyday life of both Greece and Rus'. But radical conclusions were drawn: since all ordinations are performed for a fee, it means that they are not legal and there is no such thing as a priesthood. Dissatisfied with the worldliness and wealth of the Church, they questioned the effectiveness of the sacraments performed by unworthy clergy. From this flowed doubt as to the very necessity of their implementation. Strigolniki adhered to severe asceticism and believed that pious laity could replace priests in shepherding.

Strigolniks repented in front of special stone crosses in the open air, and understood Baptism and the Eucharist “spiritually.” Other sacraments were completely denied.

Strigolniki denied going to temples, held their own separate meetings, considered the church class unnecessary, taught water baptism, replaced confession in the church with repentance to the earth, denied the worship of icons, the performance of church rituals, especially prayers and commemoration of the dead, did not recognize the Holy Tradition and the Holy Fathers. They based their teaching only on the Holy Scriptures, while they were skeptical about the doctrine of the resurrection of the dead and even doubted the Gospel story of the resurrection of Christ.

A visible sign of dedication (a special haircut - Catholic tonsure - hair cut in a circle on the top of the head) testified that the Strigolniki did not hide their beliefs and did not form secret societies, but, on the contrary, openly professed their faith and demonstratively declared their protest against the official Church.

To solve the problem of strigolism, a church council was convened in Novgorod, where Metropolitan Cyprian of Moscow, as well as representatives of the Patriarchate of Constantinople, spoke out against the heretics. Based on the decision of the council, the secular authorities of Novgorod undertook severe repressions against the Strigolniks.

In 1375, the leaders of the Novgorod Strigolniks were anathematized and executed (drowned by order of the authorities in the Volkhov River), but separate groups existed until the 15th century.

Modern researchers disagree about the origin of the name heresy. The most common points of view are the presence of a special haircut for followers of the heresy (possibly the Catholic tonsure), or the status of the founder of the heresy, clerk Karp, after excommunication - defrocking, or “strigolnik”.

2. Heresy of the Judaizers (XV century)

Heresy of the Judaizers - an Orthodox church ideological movement that gripped part of Russian society at the end of the 15th century, mainly Novgorod and Moscow. The founder is considered to be the Jewish preacher Skhariya (Zechariah), who arrived in Novgorod in 1470 with the retinue of the Lithuanian prince Mikhail Olelkovich. For a year he had conversations with illiterate Novgorod priests. As a result of these conversations, many Novgorod hierarchs began to emphasize the advantages of the Old Testament over the New, referring to the words of Christ that He did not come to destroy the law or the prophets, but to fulfill (Matthew 5:17). Gradually, under the influence of the Old Testament and Judaism, their theology was formed.

"Judaizers" ( or "subbotniks") complied with all the Old Testament instructions, expected the coming of the Messiah, denied the most important dogmas of Orthodox doctrine - the Holy Trinity, the divine-human nature of Jesus Christ and his role as Savior, the idea of ​​posthumous resurrection, etc. They criticized and ridiculed the texts of the Bible and patristic literature. In addition, heretics refused to recognize many traditional principles of the Orthodox Church, including the institution of monasticism and icon veneration.

Seduced by the “Judaizers,” Grand Duke John III invited them to Moscow and made two of the most prominent heretics archpriests - one in the Assumption Cathedral, the other in the Arkhangelsk Cathedral of the Kremlin. All the prince’s associates, starting with the head of the government, clerk Fyodor Kuritsyn (secretary of the Ambassadorial Prikaz and the de facto leader of Rus'’s foreign policy under Emperor Ivan III), whose brother became the leader of the heretics, were seduced into heresy. The Grand Duke's daughter-in-law Elena Voloshanka also converted to Judaism. Finally, the heretic Metropolitan Zosima was installed in the see of the great Moscow saints Peter, Alexy and Jonah.

He led the theoretical and practical struggle against the heresy of the “Judaizers” who tried to poison and distort the foundations of Russian spiritual life (†1515). In 1504, on his initiative, a church council was held, which sentenced four heretics to be burned in a log house, including Ivan Volk Kuritsyn (a clerk and diplomat in the service of Tsar Ivan III), brother of Fyodor Kuritsyn.

Joseph Volotsky considered the spread of heresy not just as an apostasy from Christianity, but also as a huge misfortune, a danger for Rus' itself - they could destroy the already established spiritual unity of Rus'.

Domestic “heresies” of the 14th and 15th centuries. - “Strigolniks” and “Judaizers” - are not comparable either with the European religious movements of their time, or with the Russian sectarianism of the 18th - 19th centuries. Even the little that we know about the Strigolniki and Judaizers does not allow us to talk about these heresies as major movements that had any noticeable impact on the subsequent history of Russian religious culture.

Sects and heresies of modern times (XVIII century - early XX century)

As is known, in the 1650-1560s, in order to strengthen the church organization in Russia, Patriarch Nikon began to carry out church and ritual reform. Dissatisfaction with the innovations of the Church, as well as violent measures for their implementation, were the reason for the split of the Russian Orthodox Church and led to the emergence of numerous Old Believer movements. A number of Orthodox Christians began to leave the Church and create their own communities. The breakaway communities begin to independently reflect on the correctness of their beliefs, to explain and interpret the Bible as they see fit. All this led to the fact that from the end of the 17th - beginning of the 18th centuries. heretical movements began to develop in the mainstream of sectarianism.

Approximately from this time, such a current of religious diversity began to appear in Russia as spiritual Christianity , whose followers began to be called spiritual Christians . However, from the point of view of the modern understanding of spirituality as a holy way of life, the spirituality of spiritual Christians was very conditional.

The scope of this movement was enormous. Researchers estimate that the number of people involved in this movement was close to a million. The main adherents of spiritual Christians were peasants and democratic strata of the urban population. The basis of the doctrine of spiritual Christians is the confession of faith in “spirit and truth,” i.e. understanding of faith as the ability of every believer to satisfy their spiritual needs, improve their mind, feelings and behavior. Spiritual Christians represented the church organization as a community of fellow believers, without division into laity and clergy, with high social ideals of brotherhood, equality and moral perfection.

Spiritual Christianity has never been a single movement. It was split into different meanings. The main currents within spiritual Christians were:

• whips
• eunuchs
• Doukhobors
• Molokans

The oldest of the sects of the direction of “spiritual Christians” were the “Khlysty”, who always called themselves “people of God”. In literature, this movement is known as Christ-belief (i.e. faith in Christ), but among the people it is better known as Khlysty.

3. Whips (XVII - XVIII centuries)

Khlystyism- one of the mystical sects of spiritual Christians that arose in the middle of the 17th century, simultaneously with the Old Believers. The sectarians themselves did not apply the name “Khlysty” to themselves and considered it offensive. They called themselves “people of God,” in whom God dwells because of their godly lives. In modern religious literature, the terms “Khlysty” and “Christ Believers” are used as equivalent terms.

There are two main versions of the origin of the name “whips”. According to one of them, sectarians began to be called this way because of the ritual of self-flagellation with plaits and rods that occurred among them. According to another version, “Khlysty” is a distorted “Christs”, and this name is due to the fact that sectarian communities were led by “Christs”.

History of Khlysty

The founder of the sect is considered to be Danila Filippov, a peasant from the Kostroma province who fled from military service. He was a pious man; there were many Old Believer books in his house. As legend says, one day Danila Filippov received a wonderful revelation from the Lord. He collected all these books in a bag and threw them into the Volga, declaring that neither new nor old books lead to salvation, but that “Sir the Holy Spirit himself” leads to salvation. In 1645 (according to another version, in 1631) he declared himself the incarnate “Sabaoth,” “the Most High God.”

Preaching throughout the Kostroma, Vladimir and Nizhny Novgorod provinces, Filippov acquired many followers. The peasant of the Murom district of the Vladimir province, Ivan Timofeevich Suslov, became his zealous assistant. In 1649 Danila Filippov recognized him as his “beloved son, Jesus Christ.”

Suslov chose his wife Akulina Ivanovna, calling her “the Mother of God,” and 12 “apostles” and continued to actively preach the teachings of “Savaoth” in the Vladimir and Nizhny Novgorod provinces. The peasants, excited by the events associated with the “Nikon” reform, innocently believed that the “last times” had come and Christ, in the form of Suslov, had descended to earth again. Suslov was given all kinds of honors, bowed at his feet and kissed his hand.

Soon Suslov moved to Moscow, where the new teaching also found many supporters, not only among the common people, but also in monasteries. In particular, followers of Khlystyism appeared among the nuns of the Nikitsky and Ivanovo monasteries. In Moscow, Suslov purchased his own house, which was called the “house of God”, “house of Zion”, and also “new Jerusalem”. This house became the main meeting place of the Khlysty. At the end of 1699, “Savaoth” Danil Filippov also arrived in Moscow, but a week later he died; according to the beliefs of the Khlysts, he ascended to heaven.

After the death of Suslov, Procopius Lupkin, one of the Streltsy, who after the Streltsy riot was exiled to Nizhny Novgorod, was recognized as Christ. He spread the teachings of the sect in the Nizhny Novgorod province, and also founded the first Khlyst community in the Yaroslavl province. Like Suslov, Lupkin enjoyed absolute authority among the Khlysty and had unlimited power. People baptized him as if he were an icon, and when he appeared they shouted: "king! king!" The main prayers took place in his house, but in Moscow there were several more houses that belonged to the Khlysty, where meetings of members of the sect were held.

By 1732, followers of the Khlysts already existed in eight Moscow monasteries. Thus, Lupkin’s wife spread the teachings of the sect in the Ivanovo women’s monastery, where after her death one of the nuns, nun Anastasia, was proclaimed the new “Mother of God.”

The current situation attracted the attention of the authorities. In 1733, the first investigation into the Khlyst sect was carried out. 78 people were involved in the case. Three leaders: nun Anastasia, hieromonks Tikhon and Filaret were publicly beheaded, others were whipped and exiled to Siberia. However, toAzni did not stop the spread of Khlystyism.

In 1740, a new “Christ” appeared in Moscow - the peasant of the Oryol province Andrian Petrov. He presented himself as a blessed man and a fortuneteller. In his house, located not far from the Sukharev Tower, crowded meetings of the Khlysty took place. Soon rumors spread throughout Moscow about the “blessed fool” who “predicts the future without words.” Petrov began to be visited not only by ordinary townspeople, but also by superstitious representatives of the nobility. The new “Christ” even visited the houses of Count Sheremetev and Princess Cherkassy. With the patronage of several noble persons, Khlystyism easily regained its position in Moscow monasteries and began to spread among the “white” clergy.

In addition to the Moscow, Nizhny Novgorod, Kostroma, Vladimir and Yaroslavl provinces, the sect appeared in Ryazan, Tver, Simbirsk, Penza and Vologda. During the same period, Khlystism spread throughout the Volga region, as well as along the Oka and Don.

In 1745, a second investigation into the whips was launched. 416 people were involved in this case, including priests, monks and nuns. Many of them were exiled to hard labor, some were sent to distant monasteries. However, this also did not become a sensitive blow for the sect.

In the 1770s, a sect emerged from Khlystyism Skoptsov, which took away from the Khlysty a significant part of the most fanatical followers. However, Khlysty managed to survive this difficult period of its history. It continued to develop in parallel with the Skoptchestvo.

At the beginning of the 19th century, during the reign of Alexander I, a passion for Freemasonry and mysticism spread among the upper strata of Russia. This time can be called a time of prosperity and whiplash. The Khlysts were sympathized with the Freemasons and even the Chief Prosecutor of the Holy Synod, Chairman of the Bible Society A. N. Golitsyn. There is an opinion, unsupported by facts, that at the end of the 19th century Grigory Rasputin belonged to the Khlysts.

During Soviet times, Khlystyism was practically exterminated, but the ideas of the Khlysty found expression in new sects of the post-Soviet period, such as the White Brotherhood and the Church of the Last Testament. According to some reports, in several remote Russian villages, Khlyst communities have survived to this day.

Khlysty communities

Khlyst communities were called “ships.” These “ships” were completely independent of each other. The Khlyst “ships” were led by mentors - “steers”, who were called “Christ”. Each helmsman in his ship enjoyed unlimited power and enormous respect. He had unquestioned authority and was the guardian of faith and morality in his community. The feeder was assisted by a “feeder,” otherwise called “mother,” “receiver,” or “Virgin Mother.” She was considered the "mother of the ship."

Other members of the sect - “ship brothers”, according to the degree of their initiation into the secrets of Khlysty, were divided into three categories: some attended only conversations, others were allowed to simple zeal (divine services), and others participated in annual and extraordinary zeal.

Khlysty services ( zeal) usually took place at night in some hidden place. The place of prayer was called the “Upper Room of Zion,” “Jerusalem,” or the “House of David.”

The Khlysty's prayers included the singing of spiritual songs, "zeal", and prophecies. The zeal consisted of self-flagellation and running around the room and spinning until frenzy (state of ecstasy). As a result of circling and running around, the participants in the zeal reached a complete frenzy, fell into a trance, as a result of which they began to have hallucinations, incoherent muttering, etc. All this was considered the action of the Holy Spirit. Zeal, according to the teachings of the Khlysty, is very important. In them, carnal passions are mortified, and the soul turns to God - all thoughts and feelings of a person rush to the heavenly world. The head of the community gave instructions, as a rule, about abstinence, chastity and the vanity of worldly pleasures.

Teaching of the Khlysty

Klystyism is based on the idea that Christ “did not die in spirit” and did not leave the earth, but continues to inhabit other bodies. He can inhabit different people an indefinite number of times. Such incarnations occur almost continuously: each “Christ” is immediately followed by the next one. So God was incarnated in Moses, in Christ, in Danil Filippovich, in Suslov, etc. The indwelling of “Christ” occurs out of spiritual need and is associated with the moral dignity of the people in whom “Christ” indwells. It is noteworthy that not only Christ can incarnate, but also the Mother of God and even God the Father. In the person of Danila Filippov the Host was incarnated, in the person of Ivan Suslov - the Son of God, and the Holy Spirit “rolls over” many. Incarnation is carried out through long fasting, prayer and good deeds. There can be several “Christs” and “Virgins” at the same time.

The Khlysty rejected the Orthodox Church, considering it “external” and “carnal,” and recognized only their own sect as the true, “spiritual” or “internal” church.

The Khlysty did not recognize the church hierarchy, priests, church books, denied saints, and the worship of icons. They also did not recognize church sacraments and rituals. At the same time, the Bible was not directly rejected; at ceremonies it was sometimes read and individual passages were interpreted in favor of the teachings of the sect.

The Khlysty preached renunciation of marriage and mortification of the flesh. They considered marriage to be an invention of the devil, and they contemptuously called children puppies, imps, and Satan’s pleasure. Theatre, dancing, music, playing cards and other amusements were categorically condemned. According to the teachings of the Khlysty, the goal of man is to free his soul from the power of the body, to kill natural desires and needs in himself, achieving complete dispassion, to “die in the flesh” in order to “resurrect in spirit.” This was associated with the refusal to eat food meat and alcohol, as well as self-flagellation during labor.

Theoretically, any sexual relations among the Khlysty were also condemned, but in practice only the institution of marriage itself was rejected. All spouses who joined the sect were required to end their marriage. At the same time, the Khlysty received “spiritual wives,” who were given to them by “Christs” or “prophets” during zeal, “to take care of the maintenance of chastity by these wives.” It is noteworthy that carnal relations with “spiritual wives” were not considered a sin, since here it is no longer the flesh that is manifested, but “spiritual,” “Christian love.” Such “spiritual wives” could be close relatives, even sisters.

In general, the Khlysty proclaim strict asceticism, food and sexual abstinence. The human body, according to their views, is sinful and is a punishment for original sin. The Khlysty also believed in the transmigration of souls, in the fact that human souls migrate from person to person and even to animals, depending on the merits of life.

4. SKOPTSY

Skoptsy(“lambs of God”, “white doves”) - a sect that broke away from the Khlysts, elevating the operation of castration to the level of a godly deed. Skopchestvo as an independent sect arose in the second half of the 18th century. The founder is considered to be the runaway serf Kondraty Selivanov, who left the Khlys sect of the “Virgin Mother of God” Akulina Ivanovna, having become disillusioned with his former religious beliefs.

Communities of eunuchs believed that the only way to save the soul was to fight the flesh through castration.The basis of the teaching of the eunuchs was a line from the Gospel: “There are eunuchs who were born like this from their mother’s womb; and there are eunuchs who are castrated from people; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven. Whoever can accommodate, let him contain.”(Matt. 19:12).

According to the teachings of the eunuchs, Old Testament circumcision served as a prototype of the great “sacrament” of castration. In order to open people to the path to purity and holiness, the Heavenly Father sent His Son to free people from carnal life. It was believed that Jesus Christ accepted castration from John the Baptist and at the Last Supper He Himself castrated His disciples. His sermon is nothing more than a call to emasculation.

The first people, according to the beliefs of the eunuchs, were created disembodied, that is, without genital organs. When they violated God’s commandment, distinctive sexual characteristics formed on their bodies. Their bodies changed from ethereal to fleshy, and people indulged in “splendour,” that is, voluptuousness. Since the genitals are the result of sin, they must be destroyed. Hence the need for emasculation to achieve moral perfection. Castration is perceived as “fiery baptism”, the acceptance of purity, God’s banner with which the eunuchs will go to the Judgment. After castration, a person takes on an “angel-like appearance.”

The Skoptsy had their own view of the Gospel (they believed that all the apostles were castrated) and created their own mythology related to their relationship with the Russian tsars. So, according to the fiction of the eunuchs, Paul I was killed precisely for refusing to accept the eunuchs, and Alexander I, who agreed to be castrated, became king.

Castration was performed on both men and women.

Castrated woman whose breasts were removed

Skoptsy strictly observed abstinence from meat food, did not drink alcohol at all, did not smoke, avoided homelands, baptisms and weddings, did not participate in entertainment, did not sing secular songs, and did not swear at all. Unlike members of Old Believer communities, eunuchs willingly attended the Orthodox Church and even showed great zeal in matters of religious ritual. At the same time, they openly ridiculed Orthodox rituals and sacraments; the temple was called a “stable,” priests were called “stallions,” worship services were called “the neighing of stallions,” marriage was called “mating,” married people were called “stallions” and “mares,” children were “puppies,” and their mother was called “a bitch, from she stinks and you can’t sit in the same place with her.” Childbirth was called the cause of impoverishment and ruin.

The beginning of the reign of Alexander I was a favorable time for the eunuchs, which the eunuchs themselves called the “golden age.” The celebrations were performed practically legally, with great solemnity. The police were forbidden by the highest order to enter the house where they were passing. The sectarians openly called Selivanov “god,” and he, waving a cambric handkerchief, said: “My holy cover is over you.” All this madness attracted superstitious St. Petersburg ladies and merchants, who went to ask the “elder” for blessings. Selivanov's popularity grew. In 1805, the emperor himself visited him.

Under Nicholas I, the Skopchestvo was recognized as the most harmful sect, the very membership of which was persecuted by law. They were exiled to monasteries, but even there they found new followers. By 1832, eunuchs already existed in almost all provinces.

5. Doukhobors (XVIII century - present)

Doukhobors(Dukhobors) - a religious movement of the Christian direction, rejecting the external ritualism of the Church. Ideologically close to the English Quakers who preached in the Kharkov province. One of a number of teachings collectively called “spiritual Christians.”

The founder of Doukhoborism was the peasant Siluan Kolesnikov, who lived in the village of Nikolskoye, Yekaterinoslav province in 1755-1775.

Like Quakers, Doukhobors believe that God resides in the soul of every person. God resides spiritually in the human soul, and sensually in nature. The souls of people existed before the creation of the world and fell along with other angels. Now, as punishment, they are sent to earth and put on bodies. The Doukhobors do not recognize original sin. Heaven and hell are understood allegorically. Doukhobors believe in the transmigration of souls: the soul of a righteous person transmigrates into the body of a living righteous person or a newborn, and the soul of an unbeliever or criminal transmigrates into an animal. Christ is perceived as an ordinary person, gifted with divine intelligence. The clergy is absent, the priesthood is rejected. The divine origin of the Bible is recognized, but at the same time it is affirmed that each person has the right to take from it only what is useful for him.

The basis of the Doukhobor doctrine is their own mind, illuminated by Divine light; heartfelt faith, equality and mutual respect, both socially and in the family. The Doukhobors recognize some of the Christian sacraments (confession, communion), while others reject them (marriage), as well as the veneration of icons and statutes of the Holy Fathers. Orthodox holidays are not recognized, but are celebrated due to the reluctance of conflicts with the Orthodox. Doukhobors deny secular and spiritual authority and, accordingly, the oath, oath and military service. The state is recognized and viewed only as a weapon against crime. Liturgical meetings of the Doukhobors take place either in the open air or in special rooms. The service consists of reading psalms, singing and mutual kissing. The religious symbols of the Doukhobors are bread, salt and a jug of water, which are placed on the table during worship.

The Doukhobor ethics are based on the commandments of Christ about the love of God and the 10 commandments of Moses, which are interpreted quite categorically. Under the influence of L.N. Tolstoy, the ideas of vegetarianism penetrated among the Doukhobors.

Doukhoborism spread throughout many provinces thanks to their quiet, sober and righteous life. Subsequently, the Doukhobors were persecuted by the Orthodox spiritual authorities and the police, deported, and sent to hard labor. In 1839, By decree of Nicholas I, the Doukhobors were deported to the Akhalkalati district of Georgia, classed as a particularly harmful sect. In 1898 - 1899 With the permission of Emperor Nicholas II, more than seven thousand Doukhobors emigrated to the USA and Canada.

In 1991, Russian Doukhobors founded the “Union of Doukhobors of Russia.” The total number of Doukhobors at the end of the 20th century. is about 100 thousand people living in all regions of Russia, Azerbaijan, Georgia, Central Asia, Ukraine, Canada and the USA. The ethnic composition is predominantly Russian.

6. Molokans (XVIII century - present)

Molokans- a movement that took shape under the influence of Doukhoborism in the 60s of the 18th century and spread intensively at the beginning of the 19th century. In the Russian Empire they were classified as “especially harmful heresies” and were persecuted until the decrees of Alexander I dating back to 1803, which gave the Molokans and Doukhobors some freedom. However, already under Nicholas I, their communities began to be persecuted.

The founder of Molokanism is considered to be the wandering tailor Semyon Uklein (former Dukhobor).

Unlike the Doukhobors, the Molokans recognized the Bible, which they associated with the image of spiritual milk that feeds a person. The Molokans explained the self-name of the movement with words from the First Council Epistle of the Apostle Peter: “Like newborn babes, desire the pure milk of the word, so that from it you may grow to salvation.”(1 Pet. 2:2). In general, the cult practice of the Molokans is close to the evangelical Protestant movements, especially the Baptists.

Molokans rejected the church hierarchy, priests, monasticism, did not recognize churches, church sacraments and rituals, rejected saints, did not make images of the cross, did not cross themselves during prayer, and did not venerate the relics of saints. The functions of clergy among the Molokans were performed by “elders”, who were mentors of individual communities. The Molokans' worship consisted of reading the Bible, singing psalms and spiritual songs, and was carried out in the homes of community members. Molokans believed in the imminent second coming of Christ and the establishment of the thousand-year Kingdom of God on Earth.

The Molokans were not a single church, but rather a religious movement with a single root, but with great differences in views, chants, teachings, and observed holidays. Among such trends in Molokans, the “wet Molokans” (practicing water baptism), Molokans-jumpers, Molokans-subbotniks (observing the Sabbath), dukh-i-zhizniks (placing the book “Spirit and Life” in the throne, considering it the third part of the Bible) stood out noticeably ) and others.

Some communities of Molokans - jumpers, fastniks, subbotniks, evangelical Christians - have survived to the present day. The printed organ is the magazine “Spiritual Christian”. The total number of Molokans at the end of the 20th century. - about 300 thousand people scattered around the world, mainly in Russia (Stavropol and Krasnodar Territories), USA (California), Australia, Mexico, Armenia, Turkey.

7. Tolstoyism

Tolstoyism - a religious social movement in Russia at the end of the 19th - beginning of the 20th centuries. It originated in the 1880s in the Russian peasant environment under the influence of the ideas of Doukhoborism and religious and philosophical teaching. The followers are Tolstoyans. The founder and first propagandist of Tolstoyism was Prince Dmitry Khilkov (Kharkov landowner, lieutenant colonel of the guard), passionate about the ideas of social democracy.

The foundations of Tolstoyism are set out by Tolstoy in his works “Confession”, “What is My Faith?”, “The Kreutzer Sonata”, etc.

Religious views within the framework of Tolstoyism are characterized by syncretism (the combination of heterogeneous doctrinal and cult positions).

The basis of the Tolstoyan doctrine is the ethics of love and non-resistance to evil through violence. Having a Christian basis, it includes elements of paganism, Buddhism, Islam, and Hinduism. Basic Christian dogmas are rejected: the Trinity, the divinity of Christ, the dogmas of original sin and the immortality of the soul are denied. Human life is considered the only sacred thing. The reality of Christ's existence is recognized, but only as one of the prophets. The basic commandments set forth by Leo Tolstoy are revered: “do not resist evil,” “do not litigate,” “do not swear,” “do not steal,” “do not commit adultery.” Tolstoy arbitrarily interprets the Gospel, rejecting the rest of the books of the Bible. Some religious books of Leo Tolstoy are recognized as sacred. Tolstoyans refuse to serve in the army and pay taxes. There is no worship service.

In 1897, Tolstoyism was declared a harmful sect in Russia.

In the 90s of the XIX century. - early 20th century Tolstoyism consisted mainly of the intelligentsia and their number reached about 30 thousand people. By the end of the 20th century. Followers of Tolstoyism have survived in Europe, the USA, Japan, and India.

Modern period

Within the Orthodox Church, not everything is calm today. Our time is not something exceptional. Modern heresies are often camouflaged with eloquence and scientific language; they successfully hide behind the authorities of some theologians and theologumena of the Holy Fathers (i.e., theological opinions that are not generally binding for all Christians). If the Spirit of God does not enlighten, then one can easily fall into various errors when listening to some “enlighteners” and even serving priests.

Material prepared by Sergey SHULYAK

TO BE CONTINUED...

Used Books:

1. S. V. Bulgakov. Guide to heresies, sects and schisms

2. Glukhov I. A. Notes on sect studies, 4th grade MDS, 1976.

3. St. Ignatius (Brianchaninov). The concept of heresy and schism

Denis, Ivanovo

Why don’t the clergy and laity of the Russian Orthodox Church conciliarly oppose the communication of the hierarchs with the heretics of the DECR of the Russian Orthodox Church?

Hello! Now we see all sorts of flirting on the part of the Russian Orthodox Church with the Russian Orthodox Church, and specifically the visits of Metropolitan Hilarion (Alfeev) and the brethren to the hierarchs of the Russian Orthodox Church, where Met. Hilarion, in the garb of a real Old Believer, kisses them, they conduct all sorts of discussions, most likely make some joint decisions, etc. Everyone knows that there is the DECR of the Russian Orthodox Church - this is a Judeo-Christian heretical gathering, a plague that has struck the Russian Orthodox Church. If earlier it was possible to consider the issue of uniting Russian churches, now this is simply unacceptable... In light of recent events, namely the meeting of Patriarch Kirill (Gundyaev) with the Pope and the pan-Orthodox-heretical council, a new schism is brewing in the Russian Orthodox Church. Most likely, many of the sheep who separated from the goats of the Russian Orthodox Church will want to return to the original Russian Church, now called the Russian Orthodox Church. But the people are worried: will it turn out that they have returned again to where they came from? Why don’t the clergy and laity collectively oppose the godless communication of the hierarchs and some priests of the Russian Orthodox Church with the heretics of the DECR of the Russian Orthodox Church, with those who have the same God with Catholics, and with Mohammedans, and with Jews?

Hello! Your question is burning and acute, but let’s try to figure it out without unnecessary emotions and derogatory statements.

1. For all your negative attitude towards Patriarch Kirill and Metropolitan Hilarion, they have a holy rank. This is the first. Second, Metropolitan Hilarion is a high-ranking official of the Moscow Patriarchate in the holy rank of metropolitan. If we take an analogy with government officials, then this is the rank of the Minister of Foreign Affairs. These circumstances require us to show respect, especially if you consider yourself to be a “sheep of the Russian Orthodox Church.”

2. Indeed, meetings between Metropolitan Hilarion and “those like him” with the leadership of the Old Believer metropolis took place. They couldn't help but exist. Previously, Metropolitan Corniliy (Titov) met with Patriarch Kirill when he was still heading the OSCC. Is it necessary to explain that, in addition to theological issues, there are a lot of problems in the earthly existence of our confessions that need to be discussed and resolved from time to time? I think this is obvious. But joint services, kisses, common decisions about rapprochement, etc. did not have. Once, however, the newly installed Metropolitan Cornelius, having no experience of interfaith meetings, touched his cheek to the late Patriarch Alexy II. But at the same time this fact excited the Christians of the Russian Orthodox Church, and at the 2007 council this issue was heatedly discussed. As a result, a protocol of meetings with non-Orthodox denominations was developed, where their conditions, goals, tasks, place, etc. were stipulated. So you are wrong that “the priesthood and the laity” are silent. And it must be said that over the past years, meetings took place from time to time, but there were no closer decisions. And it won't.

Although heresiarchs have appeared at all times, just as at all times God has also appeared as confessors of Orthodoxy. Therefore, trust in Him alone!

3. You probably know that Metropolitan Hilarion writes music. Does he have the right to show personal interest in Old Russian Znamenny singing, for example? So he showed it, and one day attended an evening of spiritual chants in Moscow at the Rogozhskoye cemetery. Is it bad? He is, perhaps, the only (with the possible exception of Metropolitan Yuvenaly) bishop of the Russian Orthodox Church who knows how to serve the Liturgy according to the old rite, who understands the difference between the old and new rites. He said more than once, I am sure, sincerely, that the old rite is the standard of worship.

4. Do you think that the Old Believer should rejoice when the hierarchs of the Russian Orthodox Church advocate for the restoration of ancient piety (in icon painting, singing, worship), testifying to this in deed and word, or is it better for them to rejoice (more precisely, gloat) when everything is bad for the Nikonians and it gets worse?

5. Finally, let us examine your last thesis that, having seen the lawlessness in the Russian Orthodox Church (rapprochement with Catholics, a pan-Orthodox council, etc.), the “sheep of the Russian Orthodox Church” will rush into the fold of the Russian Orthodox Church. Experience shows that this does not happen. Yes, to some extent this contributes to the development of critical thinking, people begin to think about the reasons, look for the root cause. But these, alas, are a few.

I remember talking with representatives of a foreign church who did not accept the reunion. And he pointed out to them that the reasons for their separation from the Russian Orthodox Church are much smaller than the reasons for the schism of the 17th century. And if we look deeper, we must return to ancient piety.

In any case, “to flee from the goats of the Russian Orthodox Church,” as you deigned to put it, should have been a long time ago, 350 years ago, when the schism and “reform” of the Church began. Then heretical innovations were introduced and then the vector of movement of the Russian Orthodox Church was determined, which did not change. He remains the same, circumstances change. Recent events are just a continuation of the course and general apostasy.

I am deeply convinced that only love for the truth can truly bring people to the Church.

So, save your soul, don't waste time.

This is a short list of heresies of Patriarch Kirill and the Russian Orthodox Church. A simple and brief reminder for the laity. In fact, this list is much longer, but for lay people it is enough for a general understanding. With this post, I notify my readers and my friends that all my blogging criticism of Patriarch Kirill is not unfounded, but is based and confirmed by numerous facts of heresy and inappropriate behavior of a monk by Kirill Gundyaev. This post only confirms that the Russian Orthodox Church and Patriarch Kirill are in heresy.

1. The adoption of the “Chambesian documents”, which in their formulations trample upon the Dogma of the Church, expressed by the 9th member of the Creed: “I believe in One, Holy, Catholic and Apostolic Church...”. These documents, for example, in the section “Relationship of the Orthodox Church with the rest of the Christian (!) World”, in paragraph six read: “The Orthodox Church ascertains the existence in history of other Christian churches and denominations not in communion with it...”. But as you know, there are no “other Christian churches and denominations,” but there are heretical religious organizations. Thus, the adoption and signing of documents with such wording clearly and openly preach heresy, accept this heresy and agree with this heresy, contrary to the covenants of the holy fathers, the founders of the Church.

2. Entry into and participation of the Russian Orthodox Church in the work of the “World Council of Churches,” which is actually a gathering of heretical religious organizations. The presence of the Russian Orthodox Church in this gathering and participation in the work of this heretical gathering directly confirms the presence of the Russian Orthodox Church itself in heresy.

3. Numerous joint services of representatives of the episcopate and clergy of the Russian Orthodox Church with heretics - Latins, Protestants, as well as with Jews, Muslims and pagans, which violates the 10th, 45th, 65th canons of the Holy Apostles; 33rd rule of the Council of Laodicea; 19th rule of the 1st Ecumenical Council; 7th rule of the 2nd Ecumenical Council; 2nd and 4th rules of the 3rd Ecumenical Council; The 11th and 95th rules of the Trullo Council and many other documented and binding covenants of the holy fathers of the Church, which were brazenly trampled upon by the ecumenists of the Russian Orthodox Church.

4. Numerous namings by representatives of the Moscow Patriarchate of various heretics “in existing rank,” which directly and indirectly implies recognition of their heretical communities as “churches.”

5. The Havana meeting of the Patriarch of Moscow and All Rus' Kirill with the leader of the Latin heretics Francis Bergoglio, which was prepared secretly, in flagrant violation of the current Charter of the Russian Orthodox Church of the Moscow Patriarchate. This vile meeting cannot be legal.

6. The public “revelation” of Patriarch Kirill of Moscow and All Rus' that we and Muslims “pray to the same god.” Thus, Patriarch Kirill committed blasphemy and sacrilege.

7. General, multi-stage, multi-disciplinary and multi-level finding of the Russian Orthodox Church in the heresy of ecumenism. And if the ancient first holy fathers of the Church and their covenants have been grossly violated and are no longer binding on Patriarch Kirill, then we can cite many modern statements of our contemporary holy fathers who directly called ecumenism heresy, these are: St. Hieromartyr Hilarion of Vereisky, Ven. Justin of Cheliy, Saint Seraphim (Sobolev), Saint Nicholas (Velimirovich), Rev. Paisiy Svyatorets, Metropolitan of St. Petersburg and Ladoga John (Snychev) and many others. Their statements are based on the testaments of the ancient holy fathers.

There is also a whole list of heresies and personal behavior of Kirill Gundyaev that is inappropriate and contrary to the monk and patriarch, on the basis of which Kirill Gundyaev cannot be not only a patriarch, but even an ordinary monk. Based on these existing personal heresies of Kirill Gundyaev, he should be subject to removal from the post of patriarch, deprivation of the priesthood and anathema. For moral and ethical reasons, the list of these personal heresies and behavior inappropriate for a monk by Kirill Gundyaev is not published in this memo, but should be considered publicly in an ecclesiastical court as part of the All-Local Orthodox Council with the condemnation and punishment of Patriarch Kirill Gundyaev.