On the Question of the Monastic Colonization of Kargopol

Abstract

The monastic colonization of the Russian North, like the secular one, came from Novgorod and from the south, from the Rostov-Suzdal, later Moscow lands, and took on its features: a multi-ethnic character, the bidirectionality of colonization flows (from Novgorod and from the south, from Kyiv, Rostov-Suzdal, later the Moscow lands), involvement in the life of settlers and peasants, participation in the formation of Slavic and Finno-Ugric peoples into a single North Russian community. The main purpose of the study is to identify the specifics of the monastic way of life of the monasteries founded by both Novgorodians and representatives of the Nizov colonization using the example of the lives of the early founders of the monasteries of Kargopol (XIV–XV centuries). In the author's opinion, in this aspect, Kargopolye is a model territory, because it is believed that the boundary of the Novgorod and Nizov colonization passed along it, which, as the author revealed, was reflected in the ideological preferences of representatives of various colonization flows, imprinted, in particular, in the structure of temple dedications and revered holidays in the city of Kargopol. According to hagiographic literature, the directions of monastic aspirations and ascetic problems being solved by the founders of the Kargopol Kirillo-Chelmogorsk and Alexander-Oshevensk monasteries, founded by monks-students of the Novgorod and Moscow traditions, are traced. On the Kargopol material, it is confirmed that the Novgorod monastic tradition is based on extreme asceticism, hermitage, non-acquisitiveness; the fight against acquisitiveness is among the main moral and religious problems. The ascetics of the Moscow church tradition, with the ascetic spirit and strict prayerfulness, developed the ascetic paradigm of humility, obedience, overcoming pride and selfhood, which continued the Kyiv church ascetic experience developed by the school of St. Sergius.