The priestless Old believers did not have the sacrament of marriage because they did not have a priesthood. Unions between men and women were therefore regarded as sinful, and this difficult situation caused much debate. In this dissertation, the history of the debate itself is studied both for its Intrinsic interest and as a means to explore the development of the ideas, beliefs and behaviour of priestless Old Believers. Chapter 1 is devoted to the resolutions of the Novgorod council of 1694, including the prohibition of marriage, and to Feodosy Vasil'ev (1661-1711), who was an active participant in the council and the founder of the Theodosian branch of the Old Believers. Chapter 2 deals with the first debate on the nature of marriage between Andrey Denisov (1674-1730) of the Vyg community and the already mentioned Feodosy Vasil'ev. Chapter 3 examines the doctrines of Ivan Alekseev (1709-1776) who polemicized against the priestly Old Believers, but also tried to find some arguments in favour of marriage for the priestless. Chapter 4 is an attempt to show the practical implications of the prohibition of marriage, and of the meaning of the doctrine within the Old Believer communities. Other Old Believers who took part in the debate are briefly mentioned. Chapter 5 is dedicated to Pavel Onufrevich Lyubopytny (1772-1848) and his radical revision of Old Believer conceptions of religion, the church, ritual, history and marriage. Chapter 6 expounds the ideas and writings of Sergey Semenovich Gnusin (?-1839), the most prominent ideologist of Theodosian conservatism. Chapter 7 shows how the debates among the priestless Old Believers were misunderstood by the Government, causing unjustified alarm which resulted in the setting up in 1820 of a Secret Committee on the Old Believers and in a partial return to policies of intolerance and persecution. The dissertation is based on both published and unpublished sources, and on archival materials.

For over 50 years the presence of Russian people has been significant in Australia and the Russian Orthodox Church has been established in 24 centers in all states and territories. The richness of the musical heritage of the Russian Orthodox Church is well known; it has a tradition extending over many centuries and one which embraces an enormous repertoire of various styles of chant together with a vast repertoire of polyphonic music, much of it by famous composers. At this point in time there has been virtually no documentation of the history and practice of Russian Orthodox liturgical music in Australia. There are three histories of the Russian church in Australia (Protopopov 1997, 1998, 1999) but the topic of music is not addressed. This is also true of Galina Zakrjevsky's history of St Nicholas Russian Orthodox Cathedral (1998). Studies of Russian immigration to this country include the dissertation by Maria Frolova (1996) and the book by Elena Govor (1997). While liturgical music is not a concern of these writers, their studies nevertheless provide useful background material for an investigation into Russian Orthodox Liturgical music as practised in this country. There are of course numerous studies of Russian church music, notably by Gardner (1980) and Morosan (1991). Their focus is understandably Russian and these books are essential for any understanding of the Australian experience of such liturgical music. This study thus seeks to document the practice of Russian Orthodox liturgical music in Australia from 1926 to 1999. The central research questions are: What is and has been the makeup of Russian Orthodox church choirs in Australia? What is the repertoire of these choirs? What training is available for choristers? To what extent have Australian choirs been able to maintain the traditions of Russian Orthodox liturgical music? What changes have taken place in performance traditions during the time of settlement? In order to achieve these aims there has been a heavy reliance on surveys by means of a questionnaire and interviews with choirmasters, choristers and clergy in five states. Extensive use has been made of archival sources and church magazines such as Word of the Church and Australiada: A Russian Chronicle. Material for a background study of Russian Orthodox music has been drawn from Secondary sources such as Gardner, Morosan, Brill, and Rasumovsky and for a background history of Russian Orthodox church in history of the Russian Orthodox church in Australia from 'A short history of the first Russian Orthodox parish in Sydney' by Soovoroff. For the discussion in Part 2: The Australian Scene special consideration has been given to four choirs: SS Peter & Paul's Cathedral (Sydney), St Nicholas Cathedral (Brisbane), St Nicholas Church (Adelaide), Holy Dormition Church (Dandenong), Holy Virgin Protection Cathedral (Melbourne), the reason being that these represent the different levels of choral standards in this country. Thus these embrace one choir of a large cathedral church, one of a moderately sized cathedral church, one of a very small cathedral church and one of a tiny parish church. The approach adopted involves an examination of the makeup of these selected choirs throughout the time frame of the study. This is followed by an analysis ofthe their repertoire, based on repertoire lists supplied by choir directors. Due to the paucity of source material and fading memories of informants, it has often been impossible to identify key persons by their name: only the surname and initial can be given.

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Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2003. / Abstract. Includes bibliographical references (leaves 261-263).

Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2003. / Abstract. Includes bibliographical references (leaves 261-263).

Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2003. / Abstract. Includes bibliographical references (leaves 261-263).

This research is devoted to the circumstances of the emergence of Russian Orthodox Church Outside Russia (ROCOR). The introductory part briefly presents the position of the Russian Orthodox Church before and after the 1917 revolution, including splits that have been arisen in this historical period. In the next part are explored problems of emergence of Russian church emigration ň, its main centers, as well as the reasons for the canonical and political debate that led to the fragmentation of the Russian church emigration and its separation from the Moscow Patriarchate. The research illustrates the root causes of the Russian Orthodox Church Outside Russia and its subsequent development. Key words: Russian Orthodox Church, Russian Orthodox Church Outside Russia (ROCOR), Council in Sremski Karlovci, russian church emigration, splits in Russian Orthodox Church.

The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia’s multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800’s and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia’s “Populate or Perish” policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand. The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church’s prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.

The Russian Orthodox Church has had an incredibly fascinating story during its long history in Russia, where its status, political as well as economic power has drastically changed over the course of its existence. The church has gone from being almost completely undistinguishable from the sovereign power during the Russian Empire to nearly being completely wiped out by the times of the communist regime in the soviet era, who saw it as a threat to the revolutionary ideas. But how is the Russian Orthodox Church viewed in today's Russia? The aim of this study is to analyse the ways in which the ruling government is trying to portray the Russian Orthodox Church and its role in society on the largest and oldest television channel in Russia, Channel One Russia. How is the Russian Orthodox Church legitimized by the power and what are the government's reasons for the strong cooperation with the Russian Orthodox Church? This essay is based upon the theory of cultural production and its insight into that the fact that the dominant groups in a society have more power to influence the public discourse. In order to remain dominant these groups will try to create legitimacy for the social structures which have granted them the dominant position, one way to achieve this is by using the mass media as a tool. The television broadcasts that have served as the material for this essay have been analysed by using a combination of qualitative content analysis and a critical discourse analysis. The results of the study show that the Russian Orthodox Church is being depicted in an overwhelmingly positive light on the television channel. It is being portrayed as an integral part of the Russian identity, as an element that cannot be separated from the Russian people and their history. The Russian Orthodox Church is being viewed as a shield against the anomie of the outside world that prevents the country's degradation into a chaotic darkness. In this constructed view, where all the positive attributes are being assigned to one’s own group while condemning everything foreign the Russian Orthodox Church serves as a supporting force for the country's politics as well as a tool uniting the nation around the Russian leaders.

The adoption of laws in the Russian Federation prohibiting propaganda of homosexuality and “non-traditional sexual relationships” to minors at the regional and federal levels, respectively, has raised questions regarding the role of the Russian Orthodox Church in politics. This project shall evaluate public statements by clerics and other figures serving in the Orthodox Church from 2011 through 2013, as well as interviews conducted with clerics of the Moscow Patriarchate in order to analyze the strategies employed when arguing against public expressions of homosexuality. Drawing upon the concepts of framing and morality policy, I will argue that secular, rational-instrumental arguments have prevailed over moral-religious and procedural appeals. In addition, I will show that transformative framing by some Church figures points to ambitions for more comprehensive moral and religious changes at the individual level, and religious, societal, and legislative changes at the national level in Russia.