Patriarch Nikon - Nikon's Reforms

Nikon's Reforms

Nikon's attitude on this occasion was not affectation, but the wise determination of a would-be reformer to secure a free hand. Ecclesiastical reform was already in the air. A number of ecclesiastical dignitaries, known as the party of the protopopes (deans), had accepted the responsibility for the revision of the church service-books inaugurated by the late Patriarch Joasaph, and a few other very trivial rectifications of certain ancient observances. But they were far too timid to attempt anything really effectual.

Nikon was much bolder and also much more liberal. He consulted the most learned of the Greek prelates abroad; invited them to a consultation at Moscow; and finally the scholars of Constantinople and Kiev convinced the eyes of Nikon that the Muscovite service-books were heterodox, and that the icons actually in use had very widely departed from the ancient Constantinopolitan models, being for the most part imbued with the Polish baroque influences. Later research was to vindicate the Muscovite service-books as belonging to a different recension from that which was used by the Greeks at the time of Nikon, and the unrevised Muscovite books were actually older and more venerable than the Greek books, which had undergone several revisions over the centuries and ironically, were newer and contained innovations.

Nikon at once (1654) summoned a synod to re-examine the service-books revised by the Patriarch Joasaf, and the majority of the synod decided that "the Greeks should be followed rather than our own ancients." A second council, held at Moscow in 1656, sanctioned the revision of the service-books as suggested by the first council, and anathematized the dissentient minority, which included the party of the protopopes and Paul, bishop of Kolomna. The reforms coincided with a great plague in 1654 and Russians were also greatly concerned about the upcoming year 1666 which many considered the year of the apocalypse.

Heavily weighted with the fullest ecumenical authority, Nikon's patriarchal staff descended with crushing force upon those with whom he disagreed. His scheme of reform included not only service-books and ceremonies but the use of the new-fangled icons, for which he ordered a house-to-house search to be made. His soldiers and servants were charged first to gouge out the eyes of these heretical counterfeits and then carry them through the town in derision. He also issued an ukase threatening with the severest penalties all who dared to make or use such icons in future. Construction of tent-like churches (of which Saint Basil's Cathedral is a prime example) was strictly forbidden, and many old uncanonical churches were demolished to make way for new ones, designed in the "Old Byzantine" style. This ruthlessness goes far to explain the unappeasable hatred with which the Old Believers, as they now began to be called, ever afterwards regarded Nikon and all his works.