Established in 1842 (according to other sources, in 1843) as the Caucasian and Black Sea;
since February 1994 - Stavropol and Vladikavkaz.
Since 1602, the North Caucasus has been part of the Astrakhan diocese. In July 1842, a diocese was separated from its composition, which received the name Caucasian and Black Sea. The newly established diocese included parishes in the Caucasus region (126 churches and 180 parishes) and the Black Sea region (66 churches and 96 parishes).
The first bishop of the Caucasus, Jeremiah (Soloviev, 1843-1849), opened a seminary in 1846 and began the construction of churches. This work continued under successors, among whom St. Ignatius (Brianchaninov; 1857 - 1862) and St. Theophylact (Gubin; 1862 - 1872; locally revered saint).
In 1885, the parishes of the Terek region were separated from the Stavropol diocese, forming the Vladikavkaz and Mozdok diocese as part of the Georgian Exarchate (independent Vladikavkaz see - from October 1894, abolished after 1920, subsequently again as part of the Stavropol diocese).
The last pre-revolutionary bishop at the Stavropol See, Metropolitan Agafodor (Preobrazhensky; 1893 - 1919), paid special attention to the mission among the peoples of the North Caucasus. By a decree of June 18, 1919 of the Temporary Higher Church Administration in the South-East of Russia, which took place with the participation of Bishop Agathodorus, the independent Kuban and Ekaterinodar diocese, which previously existed as a Kuban vicariate, was separated from the diocese.
In 1920 - 1930 The Stavropol diocese shared the fate of the entire Russian Orthodox Church: during this time, about ten bishops were replaced. On average, each bishop occupied the department for a year, after which he was subjected to repression. Most of the temples were destroyed. In the cathedral city of Stavropol, out of more than 20 Orthodox churches, only the Assumption Church remains operational.
The revival of church life is associated with the name of Metropolitan Anthony (Romanovsky; 1943 - 1962). During his archpastorship, a number of churches were opened, and the Stavropol Theological Seminary was revived. After the inclusion of parishes in Azerbaijan into the Stavropol diocese, it began to be called Stavropol and Baku. During the years of Khrushchev's persecutions, the seminary and many churches were closed. At various times, the diocese was headed by Archbishop Michael (Chub; 1962-1968), Bishop Jonah (Zyryanov; 1968-1975), and Archbishop Anthony (Zavgorodny; 1975-1989).
In 1990, Metropolitan Gideon (Dokukin; 1990 - 2003) was appointed to the department. Church life in the diocese revived: the number of parishes increased significantly (over 20 years - four times), the Stavropol Theological Seminary was revived, Orthodox secondary gymnasiums, schools and kindergartens were opened.
By a resolution of the Holy Synod of October 6, 1995, the parishes of the Elista deanery were separated from the Stavropol diocese, forming the Elista and Kalmyk diocese.
By the decision of the Synod of December 28, 1998, the Baku and Caspian diocese was established, which included the parishes of Azerbaijan, Dagestan and Chechnya (on December 26, 2003, the parishes on the territory of the Chechen Republic were returned to the Stavropol diocese).
Currently, the diocese includes the territories of the Stavropol Territory and the North Caucasus republics: Kabardino-Balkaria, Karachay-Cherkessia, Ingushetia, North Ossetia-Alania and Chechnya.
|
|
One of the most anticipated events in the coming years for Orthodox Christians in Ossetia-Alania is the celebration of the 1100th anniversary of the Baptism of Alania, in preparation for which both the secular and spiritual authorities of Ossetia are actively involved. The most important role in these processes is played by the Vladikavkaz and Alan diocese.
Olga Baimatova, head of the press service of the Vladikavkaz and Alan diocese, spoke in an interview with the Res news agency about how preparations for this significant date are going, about the history and present day of the diocese, as well as about some of the nuances of the development of Orthodoxy in the south of Ossetia-Alania.
— Tell us a little about the history and present day of the Vladikavkaz and Alan diocese of the Russian Orthodox Church: when did it arise, and who headed it at different times?
— The establishment of the Vladikavkaz diocese was preceded by a lot of missionary work, which began immediately after the annexation of Ossetia to Russia. Even the first Russian officials noted the fact that in Ossetia there is a so-called “folk” Orthodoxy, which permeated all spheres of traditional culture and testified to the deep roots of the Christian faith in the distant past of the Ossetian people.
To revive Orthodoxy on Ossetian soil, the Ossetian Spiritual Commission and the Society for the Restoration of Orthodox Christianity in the Caucasus were successively created. During this period, active church construction was underway, a lot of educational work was carried out - parochial schools were opened. The first Ossetian school was Orthodox.
The most notable figures of that period are without a doubt Archpriest Akso Koliev and the first bishop of the Vladikavkaz diocese, Joseph Chepigovsky.
Akso Koliev is the first Ossetian priest in modern times (ordained on July 20, 1845), and the history of the Ossetian clergy begins with him. For all subsequent generations of Ossetian priests, he became an example of boundless love for his people and a true ascetic of Christianity. Father Alexy did his best to provide children from Ossetian families with free education. Thanks, among other things, to his efforts, in 1860 there were already 7 parochial schools operating in the northern part of Ossetia. A. Koliev is the founder of women's education in Ossetia. In 1862, he opened a school for Ossetian girls in his own house, the costs of which he took upon himself. Akso Koliev also actively worked on translations of the Holy Scriptures and liturgical texts into the Ossetian language.
The Vladikavkaz diocese was established on April 3, 1875 by decree of Emperor Alexander II. It included the entire Terek region. The diocese was headed by Bishop Joseph (Chepigovsky), nicknamed the “Apostle of Ossetia.” The epithet speaks for itself: following the example of the first apostles, Bishop Joseph learned the Ossetian language and fell in love with the Ossetian people with truly fatherly love. Bishop Joseph often traveled around the diocese and worked hard to translate liturgical texts into the Ossetian language. He also compiled the Ossetian “Primer”, the multi-volume “Russian-Ossetian Dictionary with Brief Grammar”, etc.
We can say that by the end of the 19th century, an Ossetian church intelligentsia was formed in Ossetia, whose representatives were the most educated people of their time: the first Ossetian ethnographer priest Solomon Zhuskaev, the first collector of Ossetian folklore Vasily Tsoraev, the author of the historical work “The History of Christianity in Ossetia” Archpriest Alexy Gatuev , military priest, Archpriest Stefan Mamitov, founder of Ossetian prose, psalmist Seka (Georgiy) Gadiev, creator of the first Ossetian wall calendar, priest John Ramonov, publishers of the first magazine in the Ossetian language “Chyryston Tsard” priests Moisey Kotsoev and Kharlampiy Tsomaev and many others.
Before the revolution of 1917, in mountainous and lowland Ossetia there were about 100 churches and over 60 parochial schools and colleges, which became the basis for the Ossetian national revival. The events that followed the revolution had a hard impact on the diocese, and we are still seeing some of the consequences.
— How has the fate of the diocese developed in modern times?
— The modern history of the Vladikavkaz diocese began in 2011, when the Vladikavkaz and Makhachkala diocese was separated from the Stavropol diocese. Two years later, in 2012, the independent Makhachkala diocese was separated from the Vladikavkaz diocese. The title of the ruling bishop was changed to “His Eminence of Vladikavkaz and Alan.” Thus, the Russian Orthodox Church recognized the Vladikavkaz diocese as the successor to the medieval Alan metropolis. Alania, which once lost its own metropolitanate of the Patriarchate of Constantinople along with its statehood, was finally restored to its original church rights, just as it was restored to state rights by joining Russia.
Now in the diocese there are 38 operating churches and 2 monasteries: Alansky Assumption for men and Alansky Epiphany for women, 63 priests. In some churches, services are partially performed in the Ossetian language. A full transition to the native language will occur after the completion of the work of the diocesan translation commission.
— Recently, the President of Russia signed a decree on celebrating the 1100th anniversary of the Baptism of Alanya, how is the diocese preparing to celebrate this date? In what format is it planned to involve South Ossetia in the celebration of this date?
— The coming years for the Vladikavkaz diocese will pass under the auspices of the 1100th anniversary of the Baptism of Alania. The presidential decree was the result of the efforts of Archbishop Leonid, the leadership of North Ossetia - Alania and the assistance of Patriarch Kirill. The fact that Ossetia-Alania has a special role in this event is completely fair, since it was in this single ethnocultural space that the Ossetian people preserved their identity and ancient culture, an integral part of which, many centuries ago, was Alan Orthodoxy, which absorbed and preserved cultural tradition of previous millennia.
Preparation for the anniversary celebration requires developing a concept, preparing a program, and creating a working group. It should be understood that all this can be realized only under the condition of close cooperation between the church and the state, with the support of the broadest sections of our society, including the South Ossetian one.
The main point of preparations for the anniversary is the revival of Alanian Orthodoxy, which, in turn, involves the implementation of an extensive program affecting all spheres of the cultural life of Ossetia. For example, the liturgical translations currently being carried out not only contribute to the development of the Ossetian language, but also become a guarantee of its preservation and practical use for an unlimited future. The issue of preserving historical monuments is also acute. Unique medieval churches are in disrepair and require restoration. We must preserve the heritage of our ancestors, otherwise we will have nothing to pass on to our descendants.
If we talk about economic prospects, then for the development of tourism planned at the republican level, it is necessary to demonstrate one’s own ancient material culture, the same monuments that are necessary for organizing tourist flows and presenting one’s national culture.
There is no doubt that a certain part of the initiatives will be implemented simultaneously in the north and south of Ossetia-Alania. In April-May, a presentation of one of the projects of the Vladikavkaz diocese, implemented in preparation for the anniversary celebration, is planned to be held in Tskhinvali. This is a competition of paintings and graphics “Alania: images of the past” “Allonyston: ivgyuydy surettae”, which is designed to fill the shortage of historically accurate artistic images. The pilot competition and exhibition were held in North Ossetia in 2017.
— All these years, especially in 2008, the Russian Orthodox Church and the Vladikavkaz diocese in particular actively helped South Ossetia in humanitarian and social terms. Hundreds of our children and their parents passed through the Alagirsky monastery. What programs are currently being implemented or are being prepared for implementation?
- Yes, you are right, it is difficult to evaluate the help that the Alan Epiphany Convent provided to our southern brothers during the days of the Georgian aggression in 2008. It is now very important for us to fully resume the work of the Elizabethan Rehabilitation Children's Center at the monastery, which provides assistance to children from all over Ossetia.
The most important project in South Ossetia, in which we are taking part, is the construction of the Holy Trinity Church in Tskhinvali.
The last, but very important stage begins - painting the interior walls. Without a doubt, this church will become a decoration of the capital of South Ossetia.
— Surely you are informed about the processes that are currently taking place in the South. How can you comment on recent statements about the possible formation of a national church in Alanya, and is it possible to receive support from other local churches?
— In the Constitution of the Republic of South Ossetia, Orthodoxy is designated as one of the foundations of national identity. Currently, South Ossetia is on the path of its state construction. Regardless of what choice the young state ultimately makes - unification with North Ossetia, more broadly with Russia, or its own state, the religious issue will be one of the most important in any scenario. The leadership of the republic understands this importance.
As mentioned above, we advocate the revival of the Alanian Orthodox tradition, but it is important not to slide into nationalism, which will prevail over the spiritual. History knows examples when ethnocentrism in some churches ultimately led to big problems. You cannot build your Church on a nationalist basis, this contradicts the Orthodox doctrine, because the Lord has “neither Greek nor Jew.” Nationalism is inherent precisely in the Greek schismatics, to which the Alan diocese considers itself. What is the Church of True Orthodox Christians in Greece? This is one of the many schismatic structures in Greece, which is not officially recognized not only directly in Greece itself, but also by none of the canonical Churches of Ecumenical Orthodoxy. Therefore, official recognition of the Greek Old Calendarists in South Ossetia would not bring any benefit to Tskhinvali, but, on the contrary, only losses, not only religious and spiritual, but, first of all, political - the likelihood of recognition of South Ossetia by many states would decrease significantly.
The canonical Orthodox churches are independent and influential subjects of international relations, and it would be a huge strategic mistake to oppose ourselves to the entire Ecumenical Orthodoxy. South Ossetia did not win independence with blood in order to use it for dubious religious initiatives that will bring division not only within South Ossetia, but will also become an obstacle to full spiritual integration with the north of Ossetia, because we will not be able to enter into full-fledged canonical communion with our brothers .
It is necessary to understand that changing the canonical boundaries of local churches is an extremely complex and time-extensive issue that is resolved exclusively within the framework of the mechanisms established in Ecumenical Orthodoxy and requires the approval of all local and autocephalous churches. Patriarch Kirill is aware of all the processes that are taking place in South Ossetia; let’s not forget that last year Anatoly Bibilov met with His Holiness.
None of the canonical Churches will agree to legitimize the schism, and the official recognition of the Alan diocese would in fact be exactly that. To claim otherwise is to deliberately mislead your people. However, we know examples of the return from schism of both hierarchs and clergy, and laity through repentance. This is a centuries-old practice.
Russian Orthodox Church Basic information Country Russia Area 7792 km² Population ... Wikipedia
The Russian Orthodox Church includes dioceses of direct subordination in Russia, the Near Abroad, America and Europe, the Chinese and Japanese Autonomous Orthodox Churches, the self-governing Ukrainian, Moldavian, Latvian, Estonian and Russian... ... Wikipedia
The article presents brief current information about the dioceses of the Russian Orthodox Church (Moscow Patriarchate). All dioceses are listed by region of their location in alphabetical order. The titles of bishops coincide with the names of those headed by them... ... Wikipedia
Christianity Portal: Christianity Bible Old Testament · New ... Wikipedia
INGUSHETIA- [Republic of Ingushetia official. name since 1992], subject of the Russian Federation. Territory 3.6 thousand square meters. km. The capital is Magas (Ingush city of the sun). Geography. I. is located in the north. slopes of the Greater Caucasus Range, in its central part. Divided into 3 natural soil... ... Orthodox Encyclopedia
Existed in 1885-1922. Formed with the name Vladikavkaz as part of the Georgian Exarchate by transforming the Vladikavkaz Vicariate, September 10. 1894 was removed from the subordination of the Exarch of Georgia and was called Vladikavkaz and Mozdok. The territory of the diocese initially included the Terek region. (center - Vladikavkaz), part of the swarm was the North. Ossetia, in 1894 the Dagestan region was annexed into Eastern Europe. and Ossetian villages. Novogeorgievskoe Kuban region. In the beginning. XX century the territory of V. e. included modern. North Ossetia, Kabardino-Balkaria, Dagestan, Chechnya, Ingushetia and the Caucasian Mineral Waters region. Cathedral city - Vladikavkaz. Cathedrals - Vladikavkaz Spaso-Preobrazhensky (1863-1893) and Michael-Arkhangelsk (since 1894), Assumption in Mozdok (since 1904). In 1910-1914. the Pyatigorsk Vicariate existed as part of the V. E.
The initial period of the diocese's existence
The organizational formation of the Vladikavkaz diocese is associated with the activities of Joseph (Chepigovsky), who has worked in the cause of Christ since 1857. education of the peoples of the North. Caucasus and nicknamed “the apostle of Ossetia.” Ep. Joseph was the first to head the newly created diocese. By the time of its formation, the diocese numbered 122 churches and 2 monasteries (Kizlyar in honor of the Exaltation of the Cross of the Lord for men and St. George for women). The parishes were divided into Russian and Ossetian. Rus. parishes were divided into parishes of Cossack villages, parishes of villages inhabited by settlers from Russia and Ukraine, and city parishes. Mountain Osset. the parishes were small and poor, the parishioners kept many in everyday life. pagan beliefs were subject to Muslims. propaganda A special feature of the Vladikavkaz diocese was that the number of Orthodox Christians living on its territory (in the early 90s of the 19th century - about 300 thousand people) was less than the number of Muslims (about 400 thousand people). ), as well as sectarians and Old Believers (the latter lived, in particular, in the Kizlyar department, the village of Chervlennaya, Essentuki).
Since 1885, clergy congresses were regularly held in the diocese. 1st congress, held on October 30. 1885, decided to open a branch of the Tiflis brotherhood in Vladikavkaz in the name of the Most Holy. Mother of God. In 1888, the Holy Trinity Brotherhood of Orthodox Christians was created in Vladikavkaz, which built the Holy Trinity Church with a hospital and an almshouse attached to it.
An extremely acute problem for diocesan life was the frequent defection of baptized Ossetians to Islam. In the fight against this bishop. Joseph paid special attention to the development of school education; schools in the diocese were opened mainly with funds from the Society for the Restoration of Orthodox Christianity in the Caucasus. Children who studied in parochial schools sang in churches during divine services and became conductors of Christianity in families. 13 Jan In 1887, the educational institution was transferred from Mozdok to Vladikavkaz, and there was a department for the training of clergy and clergymen and teachers in Ossetia. parishes. Oct 11 in Ardon, where one of the best Ossets existed. parishes, Osset opened. DU.
Ep. Joseph often traveled around the diocese and worked hard to translate the Holy. Scriptures and doctrinal texts in Osset. language. In Vladikavkaz, books in Osset. language have been published since 1881, among them - “Primer”, “Sacred History”, the multi-volume “Russian-Ossetian Dictionary with Brief Grammar”, compiled by Bishop. Joseph, etc. By 1889, when Bishop. Joseph, at his own request, was retired; there were 136 churches in the Vladikavkaz diocese.
Bishop's successor Joseph at the Vladikavkaz See became bishop. Peter (Losev). During the 2 years when he ruled the department, the bishop made a large number of trips around the diocese, when visiting parishes he called for the creation of schools at churches, which during this time opened approx. 30. In reports to the Synod, the bishop wrote about the low educational level of the Ossetians. clergy. To attract educated pastors to serve in the parishes of Bishop. Peter in 1890 achieved an increase in their salaries. On the initiative of Bishop. Peter in 1890, missionary interviews began in parishes; the bishop conducted such interviews in Vladikavkaz. Trustees were established in the diocese: Georgievskoe (opened in March 1891) maintained a school for children from poor families, trusteeship for the poor clergy (opened in September 1891). In 1889, as a supplement to the regional gas. “Terskie Gazette” began publishing the monthly “Diocesan leaflet”.
Activities of bishop Vladimir (Sinkovsky)
previously actively working in the Altai Spiritual Mission, played a special role in the organization of church life in the North. Caucasus. On the initiative of Bishop. Vladimir V. E. was separated from the Georgian Exarchate (decree of September 10, 1894), in connection with which the boundaries of the diocese were expanded, and a spiritual consistory began to work. In 1895, V. E. was divided into 13 deanery districts (of which one was of the same faith).
Special attention to Bishop. Vladimir devoted his attention to the development of school education. During 1895/96, 15 new schools were opened in the diocese, and 13 school buildings were built. From Feb. In 1895, in Vladikavkaz, on Sundays and holidays, religious and moral readings were held at parish schools, in which the bishop took an active part. Aug 12 1895 The Ardon Ossetian Children's School was transformed into the Aleksandrovskaya Children's House. To improve the situation of mountain schools, Bishop. Vladimir Dec 31 1895 established at the seminary a department of the diocesan school council for the management of parish schools of the North. Ossetia. The department has done a lot to provide material support for the Ossetians. schools, teacher training. 17 Oct In 1894, classes began in the diocesan 3rd grade school for women. school, in September In 1897, its own building was built for it, and in 1899/1900 the school became a 6-grade school. Most of its graduates worked in parochial schools. July 24 - Aug 1 1895 in Vladikavkaz on the initiative of Bishop. Vladimir hosted the first congress of teachers of parochial schools of the diocese. Short-term advanced training courses for teachers of parochial schools were also conducted.
Since 1893, congresses of the diocesan clergy have been held. From Jan. In 1902, the city clergy of Vladikavkaz gathered for pastoral meetings (held several times a year), at which reports on topical issues of church life were read and discussed.
1 Jan In 1895, the publication of the Vladikavkaz Diocesan Gazette began. In Aug. In the same year, a commission was created in the diocese to distribute cheap books and brochures of religious and moral content among the population of V. E. Of greater importance was the publication in 1902 of the Gospel in Osset. language, republished in 1923 by the Bible Society.
March 25, 1894 bishop. Vladimir opened the Michael-Arkhangelsk Brotherhood, whose main task was Christ. education of the indigenous people of the North. Caucasus, assistance to the newly baptized. In 1896, a diocesan warehouse began operating under the brotherhood, trading Orthodox Christians. books at low prices. The Zolsky Nikolaev parish brotherhood (opened in 1896), which conducted interviews with sectarians, and the communities of zealots of Orthodoxy in Grozny and Mozdok (opened in 1904) had a missionary and educational orientation. In 1902, a sobriety society was created in Vladikavkaz in honor of the icon of the Mother of God “Quench My Sorrows” and St. Theodosius of Chernigov.
On July 4-5, 1901, a congress of diocesan missionaries was held in Pyatigorsk, a new program of anti-sectarian and anti-schismatic mission was developed, which envisaged the wide participation of the laity. On Sept. 1894 in the village of Chervlennaya bishop. Vladimir annexed 2 thousand Beglopop Cossacks to Orthodoxy. The transition of the Cossacks to Orthodoxy was prepared by the missionary work of the Archangel Michael Brotherhood.
During the management of the diocese, Bishop. Vladimir consecrated approx. 30 temples, church-schools and chapels, including the Archangel Michael Cathedral in Vladikavkaz (1894) and the Assumption Cathedral in Mozdok (1904), since 1894 all new churches were built at the expense of the diocese (previously with the support of the state. budget and the Society for the Restoration of Orthodox Christianity in the Caucasus). While at the Vladikavkaz See, Bishop. Vladimir visited almost all Ossetia. parishes.
On the initiative of Bishop. Vladimir in 1895, work began on organizing a leper colony in the village of Alexandria to provide lepers with medicines and medical care. It was collected approx. 15 thousand rubles, among the donors is the Dowager Empress. Maria Feodorovna. On Dec. 1897 bishop Vladimir consecrated the leper colony, in which 6 houses for the sick, a bathhouse, and an administrative center were built. building, chapel. The leper colony was supported by interest from the money collected at the bishop's call. Vladimir. It was decided to build 2 more leper colonies: for Christians near Rostov-on-Don and for Muslims near Vladikavkaz. In 1902, the diocesan candle factory began operating.
1905-1917
The subsequent Vladikavkaz bishops, Gideon (Pokrovsky), Agapit (Vishnevsky) and Pitirim (Oknov), just like their predecessors, paid great attention to missionary activity. In Jan. 1905, in order to develop the parish mission in Vladikavkaz, a missionary committee was created, October 1. next year at Nikolskaya Ts. in the city of Petrovsk-Port (modern Makhachkala), the Society of Zealots of Orthodoxy began its work - the first missionary institution in Dagestan. In 1905, at the Vladikavkaz Cathedral of St. Michael the Archangel, a diocesan library was opened, based on the priest’s library. Ioann Popov, church publicist, regular author of “Vladikavkaz EVs”.
In 1908, the Ardonskaya DS was transformed from a missionary one into a diocesan one. Ep. Gideon motivated this by the fact that Ossetians - graduates of the seminary did not enter the service in the Spiritual Department, while for the Russians. There were not enough places in seminaries for young men who wanted to become priests. Transformation of the Ardonskaya DS into the last one. had a negative impact on the provision of Ossets. parishes by clergy and caused a decrease in the number of educated Ossetians. In 1911, cleric V. e. priest. Moses Kotsoev published on Osset. language church preaching leaflets “Christian Life”.
22 Sep. In 1910, the Pyatigorsk Victoria was established to help the Vladikavkaz bishop. 24 Sep. Arseny (Smolenets) was consecrated Bishop of Pyatigorsk. In 1911, V. E. was divided into 14 deanery districts (10 Russian, 3 Ossetian and 1 Edinoverie), which included 217 parishes, the clergy of the diocese consisted of 208 priests, 45 deacons, 165 psalm-readers.
Archbishop Pitirim (Oknov) paid special attention to Osset in his activities. parishes, about which he wrote in reports to the Synod that in them “the situation of Orthodoxy is especially sad.” The bishop reported that the clergy were understaffed and the Ossets were careless. priests in the performance of divine services, the indifference of Ossetians to the temple, the lack of authority of the priest in the eyes of parishioners. To correct the church life of Ossetia, Archbishop. Pitirim in February In 1912, an Osset congress was held in Vladikavkaz. shepherds. As a result, a presbyteral council was established to manage the parish life of Osset. parishes The Council created a commission for translation and publication into Osset. Orthodox language literature, primarily liturgical books. In addition, the bishop proposed to expand the powers of the suffragan bishop by transferring all ossets to his management. parishes, and transfer it from Pyatigorsk to Ardon, but this plan was not implemented.
22 Dec 1913 Bishop was appointed to the Vladikavkaz See. Antonin (Granovsky), later. famous figure of renovationism.
In the 10s. XX century The Vladikavkaz bishop was faced with the active spread of sectarianism and baptism in the territory of his diocese, including among Ossetians. Mass conversions of Orthodox Christians to Baptism were observed in Vladikavkaz, Pyatigorsk, Mozdok, Grozny, Cossack villages, and Ossets. lowland and mountain villages. To counter this movement, in 1914, in addition to the diocesan missionary, 6 more district missionaries were appointed in the diocese, and pastoral and missionary courses began to be conducted. Osset. priests who came from Vladikavkaz conducted interviews with Orthodox Christians and sectarians in villages, and helped local clergy in organizing resistance to sectarian proselytism. In 1914-1916. at the expense of the ep. Antonina on Osset. language was published “Christian Light”, which published materials mainly on missionary work.
During the First World War, there were infirmaries in V. E. in the Second Athos and Holy Trinity male, Pokrovsky and Georgievsky female. mon-ryakh. Oct 10 1914 bishop Antonin opened the diocesan infirmary, allocating the hospital of the Vladikavkaz DU to it. In 1915, on the initiative of the bishop, a religious procession took place from Vladikavkaz to the Holy Trinity Husband. monastery (20 km), in 1916 - a religious procession from Vladikavkaz to Mozdok (more than 100 km) to the miraculous Mozdok Icon of the Mother of God.
On Sept. 1916 - Jan. 1917 due to the illness of Bishop. Antonina V. e. was ruled by the Vladimir-Volynsky bishop. sschmch. Thaddeus (Uspensky).
1917-1943
March 9, 1917 in Vladikavkaz under the chairmanship of the Vladikavkaz bishop. Macarius (Pavlova), a meeting of the clergy was held, which unanimously recognized the Provisional Government. Soon the Union of the Clergy of V. E. was created, the task of which was “to resolve and properly resolve, in connection with the demands of the time, pressing issues of a purely class, and not political nature,” as well as to convene a diocesan congress, which took place in April. the same year; ep. Macarius did not participate in its meetings. The congress welcomed the February Revolution, the convening of the Constituent Assembly, and spoke in favor of continuing the war. Osset. The delegates raised the question of the formation of the Ossetian diocese, the congress sent a corresponding petition to the Synod, but there was no response. The Congress elected deputies from the diocese for the upcoming Local Council. In the beginning. Aug. deputies from V. E., headed by the bishop, left for Moscow on September. ep. Macarius returned to the diocese. On Sept. 1917 The production of “Vladikavkaz EVs” ceased.
14 Dec. In 1917, the Terek-Dagestan government was formed in Vladikavkaz; on March 4 of the following year, the 2nd Congress of the Peoples of the Terek recognized Soviet power and announced the formation of the Terek Soviet Republic; the Terek-Dagestan government fled to Georgia. May 24, 1918 bishop. Macarius abolished the consistory and transferred its affairs to the jurisdiction of the elected diocesan council. On June 15, 1918, the 2nd Diocesan Congress of Clergy and Laity was held, which primarily considered issues of financing the work of diocesan institutions. On Sept. In 1918, the authorities closed the Ardonskaya DS, and a public gymnasium was located in its buildings.
In the end Feb. 1919 Vladikavkaz was taken by the Volunteer Army of General. A. I. Denikin, March 30, bishop. Macarius greeted the gene. Denikin in the city cathedral. In May of the same year, the Bishop of Vladikavkaz participated in the South-Eastern Council of the Russian Orthodox Church, held in Stavropol, at which the Temporary Higher Church Administration in the South-East of Russia (VTSU) was created. In the end Aug. In 1919, classes resumed in theological educational institutions of V. E. The confiscation of church valuables took place in V. E. in a short time; according to some data, in connection with the campaign in the diocese, 72 people were shot and tortured, despite the fact that that at the conference of believers held in Vladikavkaz on April 22. 1922, clergy called for active participation in the donation of valuables to help the famine. During the campaign, appeals from renovationists, in particular Antonin (Granovsky), the leaders of the Living Church, began to appear in regional newspapers, calling for a split. In the end Aug. 1922 bishop Macarius deviated into renovationism, soon moved to Pyatigorsk and began to be called “Pyatigorsk”. Most of the clergy of the diocese also joined the renovationists. Single parishes of the former V. E., who remained faithful to the canonical Church, existed for 20 years in communion with the Orthodox Church. Pyatigorsk archpastors. In 1943, all Orthodox. the parishes of the former Terek and Dagestan regions became part of the Stavropol diocese.
Monasteries
Muslim majority of the population of the North. Caucasus, prolonged military operations conducted on the territory of V. E. did not contribute to the appearance of a large number of Mon-Rey in the diocese. On its territory there were the following monasteries: Pyatigorsk Second Athos (male, founded in 1904, closed in 1927, reopened in 1999), Kizlyar Holy Cross (male, founded in 1739, destroyed in 1831, revived in 1880, converted into female in 1908 ., closed in the 20-30s of the XX century), Georgievsky (female, on the Kura River in the Terek region, founded in 1885, closed in the 20s of the XX century), Vladikavkaz Pokrovsky (female ., founded in 1898, closed in 1921), Holy Trinity (male, near Vladikavkaz, founded in 1908 by the brethren of the Second Athos Monastery, closed in early 1923), Trinity-Seraphim female. community (founded in 1907, closed in the 30s, resumed in 1998), women. community for the sake of rights. Anna Kashinskaya (in Grozny, established in 1909, closed in the 1st half of the 20th century).
Bishops
ep. Joseph (Chepigovsky; June 29, 1885 - July 22, 1889), bishop. Peter (Losev; July 22, 1889 - May 3, 1891), bishop. Ioannikiy (Kazan; May 3, 1891 - Aug. 23, 1892), bishop. Theodosius (Rozhdestvensky; August 23, 1892 - May 1893), bishop. Vladimir (Sinkovsky; June 3, 1893 - Aug. 12, 1904), bishop. Gideon (Pokrovsky; August 12, 1904 - September 16, 1908), bishop. Agapit (Vishnevsky; September 16, 1908 - October 4, 1911), archbishop. Pitirim (Oknov; 4 Oct. 1911 - 22 Dec. 1913), bishop. Antonin (Granovsky; Dec. 22, 1913 - Jan. 16, 1917), bishop. sschmch. Thaddeus (Uspensky; September 1916 - January 27, 1917, century), bishop. Macarius (Pavlov; January 28, 1917, in August 1922 he deviated from Renovationism).
Arch.: TsGA RSO-A. F. 143; Archive of the FSB Directorate for RNO-A. D. FS-7628; RGIA. F. 796, 802; Andrey (Moroz), priest. History of the Vladikavkaz diocese: Cand. dis. / MDA. Serg. P., 1999. RKP.
Diak. Dimitry Kondratyev
