Editing Russian Orthodox Church (section)

=== Autocephaly and schism ===
{{see also|15th–16th century Moscow–Constantinople schism|Schism of the Russian Church}}
[[File:Nikita Pustosviat. Dispute on the Confession of Faith.jpg|thumb|''An [[Old Believers|Old Believer]] Priest, [[Nikita Pustosviat]], Disputing the Matters of Faith with [[Patriarch Joachim of Moscow|Patriarch Joachim]]'', painting by [[Vasily Perov]]]]

Jonah's policy as metropolitan was to recover the areas lost to the Uniate church.{{sfn|Shubin|2004|pp=132–133}} He was able to include Lithuania and Kiev to his title, but not [[Galicia (Eastern Europe)|Galicia]].{{sfn|Shubin|2004|pp=132–133}} Lithuania was separated from his jurisdiction in 1458, and the influence of Catholicism increased in those regions.{{sfn|Shubin|2004|pp=132–133}} As soon as Vasily&nbsp;II heard about the ordination of [[Gregory the Bulgarian|Gregory]] as metropolitan of the newly established [[Metropolis of Kiev, Galicia and all Rus' (1441–1596)|metropolis of Kiev]], he sent a delegation to the king of Poland warning him not to accept Gregory; Jonah also attempted to persuade feudal princes and nobles who resided in Lithuania to continue to side with Orthodoxy, but this attempt failed.{{sfn|Shubin|2004|pp=132–133}}

The fall of Constantinople and the beginning of autocephaly of the Russian Church contributed to political consolidation in Russia and the development of a new identity based on awareness that Moscow was only metropolitanate in the Orthodox ''[[oikoumene]]'' that remained politically independent.{{sfn|Shevzov|2012|page=19}} The formulation of the idea of Moscow as the "[[Moscow, third Rome|third Rome]]" is primarily associated with the monk [[Philotheus of Pskov]], who stated that "Moscow 
alone shines over all the earth more radiantly than the sun" because of its fidelity to the faith.{{sfn|Shevzov|2012|page=19}} The marriage of [[Ivan III of Russia|Ivan&nbsp;III]] to [[Sophia Palaiologina]], the niece of the last Byzantine emperor, and the defeat of the Tatars, helped to solidify this view.{{sfn|Shevzov|2012|page=19}}<ref>{{Cite journal|last1=Strémooukhoff|first1=Dimitri|date=1953|title=Moscow the Third Rome: Sources of the Doctrine|journal=Speculum|volume=28|issue=1|pages=84–101|doi=10.2307/2847182|jstor=2847182|s2cid=161446879}}</ref><ref>{{cite book|title=The Blackwell Dictionary of Eastern Christianity|publisher=Blackwell Publishing|year=1999|isbn=978-0-631-23203-2|editor1-last=Parry|editor1-first=Ken|location=Malden, MA|page=490|editor2-last=Melling|editor2-first=David}}</ref>

By the turn of the 16th century, the consolidation of Orthodoxy in Russia continued as Archbishop [[Gennady of Novgorod]] created the first complete manuscript translation of the Bible into [[Church Slavonic]] in 1499, known as [[Gennady's Bible]].{{sfn|Shevzov|2012|page=20}} At the same time, two movements within the Russian Church had emerged with differing ecclesial visions.{{sfn|Shevzov|2012|page=20}} [[Nilus of Sora]] (1433–1508) led the [[non-possessors]], who opposed monastic landholding except for the purposes of charity in addition to strong involvement of the church in the affairs of the state, while [[Joseph of Volotsk]] (1439–1515) led a movement that supported strong church involvement in the state's affairs.{{sfn|Shevzov|2012|page=20}} By 1551, the [[Stoglav Synod]] addressed the lack of uniformity in existing ecclesial practices.{{sfn|Shevzov|2012|page=20}} Metropolitan [[Macarius, Metropolitan of Moscow|Macarius]] also collected "all holy books... available in the Russian land" and completed the ''Grand Menaion'', which was influential in shaping the narrative tradition of Russian Orthodoxy.{{sfn|Shevzov|2012|page=20}} In 1589, during the reign of [[Feodor I of Russia|Feodor&nbsp;I]] and under the direction of [[Boris Godunov]], the metropolitan of Moscow, [[Patriarch Job of Moscow|Job]], was consecrated as the first Russian patriarch with the blessing of [[Jeremias II of Constantinople]].<ref>{{cite book |last1=McGuckin |first1=John Anthony |title=The Concise Encyclopedia of Orthodox Christianity |date=3 February 2014 |publisher=John Wiley & Sons |isbn=978-1-118-75933-2 |url=https://books.google.com/books?id=wqUTAgAAQBAJ |language=en |page=405}}</ref>{{sfn|Shevzov|2012|page=20}} In the decree establishing the [[patriarchate]], the whole Russian tsardom is called a "third Rome".{{sfn|Rock|2006|page=272|loc=...in the decree establishing the Moscow patriarchate in 1589, the whole of the 'great Russian Tsarstvo' is called a third Rome}}

By the mid-17th century, the religious practices of the Russian Orthodox Church were distinct from those of the [[Greek Orthodox Church]].{{sfn|Shevzov|2012|page=22}} Patriarch [[Patriarch Nikon of Moscow|Nikon]] reformed the church in order to bring most of its practices back into accommodation with the contemporary forms of Greek Orthodox worship.{{sfn|Shevzov|2012|page=22}} Nikon's efforts to correct the translations of texts and institute liturgical reforms were not accepted by all.{{sfn|Shevzov|2012|page=22}} Archpriest [[Avvakum]] accused the patriarch of "defiling the faith" and "pouring wrathful fury upon the Russian land".{{sfn|Shevzov|2012|page=22}} The result was [[Schism of the Russian Church|a schism]], with those who resisted the new practices being known as the [[Old Believers]].{{sfn|Shevzov|2012|page=22}}

In the aftermath of the [[Treaty of Pereyaslav]], the [[Ottoman Empire|Ottomans]], supposedly acting on behalf of the Russian regent [[Tsarevna Sophia Alekseyevna of Russia|Sophia Alekseyevna]], pressured the [[Ecumenical Patriarch of Constantinople|patriarch of Constantinople]] into [[Annexation of the Metropolis of Kyiv by the Moscow Patriarchate|transferring the metropolis of Kiev from the jurisdiction of Constantinople]] to that of Moscow. The handover brought millions of faithful and half a dozen dioceses under the ultimate administrative care of the patriarch of Moscow, and later of the Holy Synod of Russia, leading to a significant Ukrainian presence in the Russian Church, which continued well into the 18th century.<ref>[http://magazines.russ.ru/novyi_mi/2006/8/ka10.html Yuri Kagramanov, The war of languages in Ukraine] {{Webarchive|url=https://web.archive.org/web/20071001001419/http://magazines.russ.ru/novyi_mi/2006/8/ka10.html |date=1 October 2007}}", ''[[Novy Mir]]'', 2006, № 8</ref> The exact terms and conditions of the handover of the metropolis remains a contested issue.<ref>{{Cite news|url=https://tass.ru/obschestvo/5514136|title=РПЦ: вмешательство Константинополя в ситуацию на Украине может породить новые расколы |work=[[TASS|TACC]]|language=RU|access-date=25 December 2022}}</ref><ref>{{Cite web|url=https://orthodoxyindialogue.com/2018/07/02/ecumenical-patriarch-takes-moscow-down-a-peg-over-church-relations-with-ukraine/|title=Ecumenical Patriarch Takes Moscow Down a Peg Over Church Relations With Ukraine|website=orthodoxyindialogue.com|date=2 July 2018|access-date=25 December 2022}}</ref><ref>[https://www.patriarchate.org/news-archives/-/asset_publisher/N2gTPQxXwPlE/content/oikoumenikos-patriarches-einai-logikon-na-epithymomen-os-meter-ekklesia-ten-apokatastasin-tes-enotetos-tou-en-oukrania-dieremenou-ekklesiastikou-somat?_101_INSTANCE_N2gTPQxXwPlE_languageId=en_US Ecumenical Patriarch Bartholomew: "As the Mother Church, it is reasonable to desire the restoration of unity for the divided ecclesiastical body in Ukraine" (The Homily by Patriarch Bartholomew I of Constantinople after the memorial service for the late Metropolitan of Perge, Evangelos), The official website of the Ecumenical Patriarchate, 2 July 2018.]</ref><ref>{{Cite web|url=https://risu.ua/ru/peredacha-kievskoy-mitropolii-moskovskomu-patriarhatu-v-1686-godu-kanonicheskiy-analiz_n82716|title=«Передача» Киевской митрополии Московскому патриархату в 1686 году: канонический анализ |website=risu.ua|accessdate=25 December 2022}}</ref>