From the moment of its formation, the Russian Orthodox Church was distinguished by its extraordinary unity. Periodic attempts to split her into several religious movements and camps were unsuccessful. Even in cases of differences of opinion on the main church issues, followers of certain groups did not feel open hostility. They tried to prove their innocence by reference to church texts and canons. Moreover, they always acted only for the good of Christianity in Russia.
The most serious religious dispute in the Middle Ages was the conflict between two elders - Neil Sorsky and Joseph Volotsky. Both of them were considered the most prominent Orthodox figures of that time and wrote many works on the theme of Christianity. In many ways, their fates are very similar, as are their views on the place of the church in the state system. However, one question in which they strongly disagreed, laid the foundation for a long confrontation between their followers.
If to describe the situation briefly, Neil Sorsky and Joseph Volotsky actually formed two streams - non-possessors and Josephites, which were often later used by the princely power in their interests. However, this situation must be considered sequentially.
Short biography of Neil Sorsky
Despite the fact that Neil Sorsky is a prominent figure in the Russian Orthodox Church of the fifteenth to sixteenth centuries, very little reliable information has been preserved about him. Some scholars who carefully studied the life of the elder believe that much was intentionally hidden, and the record of his utterances at the Council and after it was corrected. We cannot prove or refute this information, therefore, it will refer to official information.
The biography of Neil Sorsky briefly presents only information about his origin and monastic affairs. Little is known about what he did before tonsure. Historians claim that the future ascetic was born in 1433 in a rather rich boyar clan. Some sources mention that Neil was engaged in copying books for a long time, which indicates a high level of education for those times. The church leader very quickly mastered the skill of writing and was even known as a painter. It was very rare in medieval Russia.
It is believed that Neil received his education in the Kirillo-Belozersky monastery, where he lived almost from childhood. Interestingly, in addition to the Nile of Sorsky and Joseph Volotsky spent some time in this monastery. Future opponents were familiar and often spent time together in religious conversations.
He received tonsure in the same monastery, but experienced a great desire for wanderings and pilgrimage. He left his monastery and managed to go through many lands, where he carefully studied Christian traditions. This Orthodox figure was especially impressed by the years on Mount Athos. He had a deep respect for the old monks, largely adopting their views on faith and life in general.
Returning home, he left the monastery, forming his own monastery. In The Life of the Nile of Sora, this period is described in some detail. Sora deserts, as the monks quickly began to call it, was a rather harsh place, where no more than twelve monks lived at the same time.
The elder died in 1508, and never knew what turn his disagreements with the Rev. Joseph Volotsky would take. Even before his death, the old man bequeathed to leave his body in the desert accessible for animals and birds. Despite his services to the church, Neil Sorsky was never canonized. In ancient chronicles there are prayers and canons addressed to him. However, they did not take root, and after centuries they were forgotten.
Biography of Joseph Volotsky
A little more information has been preserved about this elder than about the Nile of Sora. Therefore, compiling his biography is much simpler.
The future enlightener Joseph Volotsky was born in a noble family. In his family, everyone was very devout and chose the path of salvation for themselves at a fairly early age. And Joseph’s grandfather and grandmother even spent the rest of their lives in the status of monks.
Rev. Joseph Volotsky was born in the autumn of 1439 in a village that had been his family for a long time. Little is known about the childhood of the Orthodox ascetic. In chronicles, he is mentioned only from the age of seven, when he was given up for education in Volokolamsk monastery. There he showed great ability to science and piety.
From a very early age, Joseph thought about serving God, and life in the monastery helped to strengthen him in this decision. At the age of twenty, the young man took tonsure. It is worth noting that he was distinguished by humility, asceticism and felt a craving for writing texts. This distinguished him from the total number of monastic brethren.
He found his place in the Borovsk monastery, where he spent more than a dozen years. Initially, the enlightener Joseph Volotsky performed a variety of work, which was assigned to him as a monastery obedience. He gained work experience in a bakery, hospital, in the kitchen. Also, the young monk sang in the church choir and wrote Orthodox works. Over time, he completely abandoned the worldly fuss.
However, at this time Joseph's father fell seriously ill. He was completely exhausted and could not even get out of bed. The son, asking for blessings, took his father to his cell, where he accepted monasticism. Joseph spent a long fifteen years caring for his father.
After the death of Abbot of the Borovsk monastery, this post was transferred to the future holy elder. However, he did not manage the monastery for long. Joseph's asceticism and his ideas about monastic life did not please the brothers and the Grand Duke. As a result, the ascetic left the monastery with seven elders. For several years they moved from one monastery to another and finally decided on the foundation of their monastery. So there was Joseph-Volokolamsk monastery.
The last years of his life, Joseph Volokolamsky (Volotsky) was seriously ill. He prayed incessantly, but even when his strength left him, he attended the service lying down. The brothers brought him to the temple on special stretchers and left him in a niche designed for these purposes.
The old man passed away in the autumn of 1515.
The canonization of St. Joseph
For his services to the Orthodox Church, Joseph Volotsky was awarded canonization. It happened 64 years after his death. In the monastery he founded to this day, the relics of the saint are kept. In addition, there you can see his chains. About nine years ago, near the monastery, a monument was opened to the great ascetic Joseph Volotsky.
How does this saint help? This question is often asked by the Orthodox, reading troparia to the elder. It is impossible to find this information in ancient chronicles, since only a few years ago, Patriarch Kirill blessed the saint to help in a certain area.
So what helps Joseph Volotsky? This elder needs to pray to those who are waiting for help in the field of Orthodox entrepreneurship. The saint patronizes such people and helps them conduct their affairs.
Types of monastic life
We have already mentioned that the fate of Neil Sorsky and Joseph Volotsky are largely similar. Therefore, it is not surprising that each of them at one time became the founder of the Orthodox monastery. However, by their very nature, these monasteries were completely different.
The fact is that if we consider monastic life according to a certain typology, it turns out that the monasteries under construction and already existing could be of three types:
- Dormitory. This is the most common category of monastic structure in Russia. It implies that the monastery has an extensive economy, sometimes counted by several nearby villages. A similar amount of land required sound management, but often led the abbess into temptation. Therefore, in Russian monasteries mores were not always appropriate for people who devoted their lives to serving the Lord.
- Loneliness. Rare monks turned into hermits. They chose absolute solitude and followed him to the wilderness, where they built for themselves a very modest housing. Most often it was a small dugout or a kind of hut. In it, the hermit spent all his time in prayer and service to God. He ate the gifts of the earth, but usually a similar category of monks lived from hand to mouth, thereby humming their flesh.
- Skitsky life. This type of monastic cloister is a cross between the two already described. The skites were built like small monasteries with two or three cells. The monks had to earn their living by work, and devote any free time to prayers. The manifestations of asceticism and the imposition of certain restrictions on the flesh were natural phenomena in the hermitages.
Neil Sorsky and Joseph Volotsky had serious differences in views on the organization of monastic life. Therefore, when establishing monasteries, everyone approached this process from the point of view of the best service to God.
Sora desert
The views of Neil Sorsky on the life of monks were significantly different from those adopted in the Middle Ages. He believed that monasteries should not have a large economy. Ultimately, this leads to the desire to expand their land holdings, which is extremely far from the covenants of Christ. The elder was worried that the abbots were trying to collect as much gold and wealth as possible, gradually forgetting about their true destiny. Loneliness Neil Sorsky also considered inappropriate option of serving the Lord. The Enlightener claimed that not every monk alone can not become embittered. Usually a person runs wild, loses his destiny and cannot fulfill the commandment about love for his neighbor. After all, there are never people near hermits, therefore they do not care about any of the living.
The elder considered living in a monastery as the best option for serving God. Therefore, having returned to his homeland, he hastened to retire to the dense forests. Having gone fifteen miles from the Kirillov Monastery, the Nile found a secluded place above the river Sora, where he founded his monastery.
The followers of Neil Sorsky adhered to his views on monasticism. All the inhabitants of the monastery worked tirelessly, because only this, except for prayers, was allowed to them. Monks did not have the right to engage in worldly affairs. It was believed that only a very sick monk could be relieved of work. Usually the old man kept saying that he who does not want to work should not eat. This view of monastic life was quite severe. However, many considered the elder a holy man and sought to find peace and wisdom in the Sora desert.
Joseph Volokolamsk monastery
The views of another Orthodox enlightener of the Middle Ages are difficult to summarize. Joseph Volotsky brought them to life during the construction of his monastery.
In 1479, the elder left the Borovsk monastery, where he spent several decades, and with seven followers went on a journey. The wise abbot, stopping in the nearby monasteries, posed as a simple novice. However, some monks, communicating with him, noticed an unprecedented spiritual experience and depth of knowledge.
It is known that the elder spent a long time in the Kirillo-Belozersky monastery. Here Joseph Volotsky and Neil Sorsky met. After some time, the reverend and his seven followers stopped near the city of Ruza. The elder decided that it was here that the place was located where he needed to establish a monastery. In addition, his father's original land holdings were not far away.
Joseph turned to the prince of Volotsk for help. Boris was a very pious man, so it was with great pleasure that he offered the old man several people who knew the local forests very well and could indicate the best places. After some time, Joseph Volotsky laid the foundation of the temple on the banks of the river.
Prince Boris favored the old man, so he immediately granted the new monastery land, on which several villages were located. A little later, he increased the possession of the monastery, giving her two more settlements. In the future, the heirs of the prince adopted the tradition of supporting the monastery. They often helped the monks with food, the luxurious decoration of the temple was also mainly donated by the princely family.
Initially, the novices and monks of the monastery were commoners and those monks who came with Joseph from the Borovsk monastery. However, over time, noble people began to take tonsure, being close to the prince.
It is worth noting that the charter in the Joseph-Volokolamsk monastery was very strict. Not everyone who came here to fulfill his duty of serving God was able to remain in the monastery. Every day the monks worked very hard, and spent their free time writing religious books. The abbot believed that only this would help to completely get rid of worldly fuss and open his soul to God. Joseph himself, until his very old age, took part in common work along with the rest of the monks. He did not even shy away from hard work, believing that every resident of the monastery should do just that.
The background of the conflict between the elders
The main differences between the Nile of Sora and Joseph Volotsky at the beginning of the 16th century arose due to their attitude to land ownership. In order to fully understand the essence of this dispute, you need to take a more detailed look at the Orthodox Church in Russia of that period.
Monasteries have always been considered the abode of peace and goodness, where a person can come to hide from worldly fuss. Initially, such places were a model of asceticism and labor, but over time, the monasteries began to acquire wealth and lands that the princes and boyars donated to them. Often on their lands stood and villages, which, together with all the inhabitants, became the property of the abbots. The temples themselves at the monasteries shone with gold and precious stones. All the decoration in them was also presents from parishioners.
The abbots, who ran the monastery and disposed of real wealth, eventually ceased to be models of meekness and humility. They actively intervened in princely politics, influenced the adoption of certain decisions and sank deeper into worldly life.
In the fifteenth century, the enrichment of monasteries became widespread. During this period of time, there were ideas about the last years of the existence of the world. Therefore, many made wills in favor of church monasteries in the hope of avoiding hellfire. Many priests received their next appointment only through a monetary contribution, which did not fit in with the very idea of Christianity.
All these excesses very seriously worried the heads of the church. In addition, by the beginning of the sixteenth century in Russia, heretical movements began to arise in large numbers. Their representatives primarily pointed out to the clergy of their money-grubbing and money-lovingness. The situation was becoming critical and needed to be addressed immediately.
Cathedral of 1504
The dispute between Neil Sorsky and Joseph Volotsky occurred at the church council, when the issue of monastery possessions arose on the agenda. Elder Nile believed that the cloisters should completely abandon the possession of land and other wealth. Using the example of his monastery, he sought to convince the audience that it was necessary to live only with his labors and not take any donations from the people.
Naturally, such a view of monasticism was far from suitable for all church ministers. And in contrast to Sorsky, Joseph Volotsky spoke. Despite the fact that he held strict views on the monastic rules and life, the monk was sure that the cloisters should have wealth and land. But here they considered their main purpose to help the poor. In the monastery of Abbot Volotsky in difficult times, up to five hundred people could find shelter. They all received shelter and food.
In addition, Elder Joseph spoke at the council about monasteries as literacy centers in Russia. It was possible to get an education, read a book or the work of clergy only within the walls of monasteries. Therefore, depriving them of their wealth would automatically exclude the possibility of helping people and educating them.
After the speech of the ascetics, those present were divided into two camps. Later they began to be called non-possessors and Josephites. We will tell you a little more about each group.
Non-possessors: the essence of movement
The philosophy of Neil Sorsky and his speeches at the church council gave impetus to the emergence of such a movement as non-possessors.The elder in support of his judgments cited the fact that when tonsured, monks always took an oath of non-possession. Therefore, the ownership of any property, including in the form of monastery lands, was considered a direct violation of the vow.
The followers of the elder had their own attitude to princely power. She was automatically placed above the church itself. The prince appeared to be Neil of Sora, a wise, fair, and worthy man who could well fulfill the function of church manager.
The elder believed that all the lands belonging to the monasteries should be handed over to the princes, so that they could thank their people for their faithful service in land allotment. In turn, non-possessors hoped to receive broad opportunities from the state in terms of resolving religious issues. Neil Sorsky was sure that in connection with the renunciation of worldly affairs, monks will be able to devote more time to their direct duty - prayer. At the same time, they could only live by their labor and minor alms. But the monks themselves were obliged to give alms to all the poor, regardless of their condition and position.
Josephites: Key Ideas
The philosophy of Joseph Volotsky was close to many church leaders. The Josephites argued that a healthy Orthodox church should have at its disposal lands, villages, libraries, and wealth of a material nature. Followers of Joseph Volotsky believed that such opportunities favorably affect the development of the monastery movement and Orthodoxy itself.
Thanks to their wealth, the cloisters could, in the famine, help all those in need of food and support the poor who came to the monastery for help. In addition, the church was given the opportunity to give alms and perform a missionary function. That is, all their wealth, monasteries and other monasteries should have spent on helping people, which is fully consistent with the ideas of Christianity.
In addition, the Josephites categorically condemned any heresy. They defended the position of suppression of any dissent, up to the physical destruction of heretics.
Milestones in the struggle between two church movements
If to describe the situation briefly, Neil Sorsky and Joseph Volotsky for the first time expressed their views on the monastic possessions at the cathedral. This caused fierce debate, but the ministers of the church still decided in favor of the Josephs. Many historians believe that this happened only because they were in the vast majority.
However, not everyone was happy with this outcome. The fact is that in the sixteenth century the size of Muscovite Russia was relatively small. And the number of nobles who claimed the mercy of the prince in the form of a land allotment was constantly increasing. All this forced the head of state to look at church plots with great interest. But nevertheless, the princes did not dare to take any actions against them.
After the end of the cathedral, the question of heretics remained open. Non-possessors believed that they should not be destroyed, since every sinner has a chance of repentance. The Josephites, in turn, more and more ardently defended the position of applying physical punishment for heresy. A few years after the end of the council, their influence intensified, so the church decided on heretics, proposed by the followers of the elder Volotsky.
For many years, the struggle between the two religious movements did not take any serious turn. But soon the behavior of Prince Vasily III began to be condemned by non-possessors. The reason for the first such attack on the princely power was Vasily’s divorce. With his legal wife, he could not have children, so he filed for divorce and chose a new wife. Since the only reason for divorce, which the church can support, was treason, non-possessors publicly condemned the prince's act. Vasily III did not dare to apply measures to the representatives of this movement, he hoped that history would be forgotten over time. But soon another situation unpleasant for the prince was created - he imprisoned representatives of a noble family, whom he himself called to and even met quite affably. The perfect meanness was again condemned by the non-possessor Vasily Patrikeev. The prince decided to imprison him in the Joseph-Volokolamsk monastery, where he soon died.
From that moment on, the Josephites were in power in favor. In the future, their representatives more than once had a serious impact on events in the state. For example, it was they who became the ideologists of the introduction of the oprichnina, managed to strengthen the idea of the divine princely power in the minds of the people, achieved the introduction of the status of a patriarchate with respect to the Moscow metropolis, and also tried with all their might to exalt Russia and raise its authority in the international arena.