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Raskol ((ロシア語:раскол), (:rɐˈskol), meaning "split" or "schism") was the event of splitting of the Russian Orthodox Church into an official church and the Old Believers movement in the mid-17th century. It was triggered by the reforms of Patriarch Nikon in 1653, which aimed to establish uniformity between Greek and Russian church practices. ==The Raskol — result of Church reforms== The members of an influential circle called the Zealots of Piety (Russian: Кружок ревнителей благочестия ''Kruzhok revnitelei blagochestiya'') stood for purification of Russian Orthodox faith. They strove to reform Muscovite society, bringing it into closer accordance with Christian values and to improve church practices. As a consequence, they also were engaged in the removal of alternative versions and correction of divine service books. The most influential members of this circle were Archpriests Avvakum, Ivan Neronov, Stephan Vonifatiyev, Fyodor Rtishchev and, when still Archbishop of Novgorod, Nikon himself, the future Patriarch. With the support from the Russian Tsar Alexei Mikhailovich, Patriarch Nikon began the process of correction of the Russian divine service books in accordance with their modern Greek counterparts and changed some of the rituals (the two-finger sign of the cross was replaced by the one with three fingers, "hallelujah" was to be pronounced three times instead of two etc.). These innovations met with resistance from both the clergy and the people, who disputed the legitimacy and correctness of these reforms, referring to theological traditions and Eastern Orthodox ecclesiastic rules. Ignoring these protests, the reforms were approved by the church sobors in 1654–1655. In 1653–1656, the Print Yard under Epifany Slavinetsky began to produce corrected versions of newly translated divine service books. A traditional, widespread view of these reforms is that they only affected the external ritualistic side of the Russian Orthodox faith and that these changes were deemed a major event by the religious Russian people. However, these reforms, apart from their arbitrariness, established radically different relations between the church and the faithful. It soon became obvious that Nikon had used this reform for the purpose of centralization of the church and strengthening of his own authority. Nikon’s forcible introduction of the new divine service books and rituals caused a major estrangement between the Zealots of Piety and Nikon. Some of its members stood up for the old faith and opposed the reforms and patriarch’s actions. Avvakum and Daniel petitioned to the tsar in favour of the two-finger sign of the cross and bows during divine services and sermons. Then, they tried to prove to the clergy that the correction of the books in accordance with the Greek standards profaned the pure faith because the Greek Church had deviated from the "ancient piety" and had been printing its divine service books in Catholic print houses and that they had been exposed to Roman Catholic influences. Ivan Neronov spoke against the strengthening of patriarch’s authority and demanded democratization of ecclesiastic management. This conflict between Nikon and defenders of the old faith took a turn for the worse and soon Avvakum, Ivan Neronov and others would be persecuted and eventually be executed in 1682. The case brought by the defenders of the old faith found many supporters among different strata of the Russian society, which would give birth to the Raskol movement. A part of the old faith low-ranking clergy protested against the increase of feudal oppression, coming from the church leaders. Some members of the high-ranking clergy joined the Raskol movement due to their discontent over Nikon’s aspirations and the arbitrariness of his church reforms. Some of them, such as Bishop Paul of Kolomna, Archbishop Alexander of Vyatka (as well as a number of monasteries, such as the famous Solovetsky Monastery), stood up for the old faith; bishop Paul was eventually executed for his loyalty to the old rites. Boyarynya Feodosiya Morozova, her sister Princess Urusova, and some other courtiers openly supported or secretly sympathized with the defenders of the old faith. The unification of such heterogeneous forces against what had become "the official church" could probably be explained by the somewhat contradictory ideology of the Raskol movement. A certain idealization and conservation of traditional values and old traditions, a critical attitude towards innovations, conservation of national originality and acceptance (by radical elements) of martyrdom in the name of the old faith as the only way towards salvation were intertwined with criticism of feudalism and serfdom. Different social strata were attracted to different sides of this ideology. The most radical apologetes of the Raskol preached about approaching Armageddon and coming of the Antichrist, Tsar’s and patriarch’s worshiping of Satan, which ideas would find a broad response among the Russian people, sympathizing with the ideology of these most radical apologetes. The Raskol movement thus became a vanguard of the conservative and at the same time democratic opposition. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Raskol」の詳細全文を読む スポンサード リンク
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