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2 results

  • 5 - Succession and the New Culture of the Court 1645–1689

  • Paul Bushkovitch, Yale University, Connecticut
  • Book:
    Succession to the Throne in Early Modern Russia
    Published online:
    29 March 2021
    Print publication:
    18 March 2021, pp 182-241

  • Summary

    Tsar Aleksei came to power on his father’s death without controversy. His first marriage, to Mariia Miloslavskaia, produced several sons, the first being Tsarevich Aleksei. His father designated him as his heir in a new public ceremony in the Kremlin in 1667, complete with brief speeches. The new ceremony was part of the new culture of the court, poetry and declamations authored by the Kiev-educated monk Simeon Polotkii. The model was the Baroque court culture of Poland and Central Europe. The death of tsarevich Aleksei and his mother led Tsar Aleksei to remarry in 1671. The second wife was Natal’ia Naryshkina, whose first son was the later Peter the Great. Tsar Aleksei designated as his heir Mariia’s second son Fyodor, who succeeded in 1676. His own two marriages produced no heirs. On his death the boyar elite and the church proclaimed the boy Peter as tsar, but the musketeers preferred Aleksei’s third son, the incapable Ivan Alekseevich. The result was two boy co-tsars under the regency of their older sister Sofiia. Peter overthrew her and her favorites in 1689, ruling in name with his brother.

  • 27 - The Orthodox Church and the schism

  • from Part III - Russia Under the First Romanovs (1613–1689)
  • Edited by Maureen Perrie, University of Birmingham
  • Book:
    The Cambridge History of Russia
    Published online:
    28 March 2008
    Print publication:
    14 September 2006, pp 618-639

  • Summary

    This chapter surveys the institutional structure and economic position of the Russian Orthodox Church in the seventeenth century. After the relatively uneventful tenure of Patriarch Filaret, the Muscovite Church began to feel pressure for change from within and from without. When Patriarch Nikon became patriarch in 1652, many of the latent tensions within the Russian Church erupted into open conflict. During his tenure in Novgorod, Nikon made it clear that, in his opinion, the ecclesiastical hierarchy was the natural leader in the campaign to revitalize Russian Orthodoxy. Belief was a significant element in the resistance of the Don ossacks to Moscow's administrative control. The Russian Orthodox community had fallen into schism. In competition with the state-supported official Church, the Old Believers had begun to build their own organisations, select their own cadre of leaders and create their own religious culture. Thus, the Russian Orthodox Church soon had to bend before the onslaught of a wilful reforming autocrat.