After the Archipelago expeditions of the Russian Navy in 1769–1774 and 1805–1807, thousands of Gr... more After the Archipelago expeditions of the Russian Navy in 1769–1774 and 1805–1807, thousands of Greeks fled the Ottoman Empire and resettled in the province of Novorossiia (southern Russia). Among the migrants were prominent merchants who strongly supported the Philiki Etaireia (Friendly Society) and the cause for Greek independence. Although Tsar Alexander I could not openly support the insurrection that broke out in 1821, Russia provided invaluable material assistance to the Greek refugees, who arrived in Russian cities such as Odessa and Kishinev. Special committees under Russian officials distributed funds gathered from private donations and public sources all over Russia. The famous Greek cleric Konstantinos Oikonomos also arrived in Odessa with his family. His speech at the funeral of Patriarch Gregory V (whose relics were buried in Odessa) helped solidify the image of the patriarch as an ethno-martyr. Oikonomos served as a mediator and advisor to the Ober-procurator of the Rus...
In the 1840s the Russian government for the first time made steps toward systematical use of reli... more In the 1840s the Russian government for the first time made steps toward systematical use of religious and cultural diplomacy in its Middle East policy. The mission of Porfirii Uspenskii to Syria in 1843–44 was aimed at gathering information on the state of the Orthodox Church and education, and was at the same time fruitful for reconverting Uniates to Orthodoxy. The joining of Bishop Makarios of Amida to the Patriarchate of Antioch in 1846 marked similar actions in the future decades. Porfirii elaborated a strategy of relationship with the non-Orthodox Christians of the Orient, which was used as a means of ‘soft power’ by Russia until the First World War. The article argues that in the conditions of competition as part of the Eastern Question, the Russian government was looking for new methods of church policy and paid special attention to converting the Greek Catholics and other non-Orthodox communities into Orthodoxy.
Bulletin de correspondance hellénique moderne et contemporain, 2020
The article argues that Panslavism was not the only theoretical base of Russian policy in the Mid... more The article argues that Panslavism was not the only theoretical base of Russian policy in the Middle East and the Balkans in the second half of the 19th and the beginning of the 20th centuries. Both edited and archival sources clearly demonstrate the evolution in Russian political thought after the Crimean war. Sporadic and rather latent, the philhellenic tendency of the 1850s slowly shifted to a clearly articulated neo-Byzantinist imperialistic concept in the 1880s, concurring with the famous Greek “Megali Idea”. Another wing of Russian philhellenes openly recognized the Greek primacy in the Orthodox world. This idea survived until WWI, with a vast variety of forms, from serious historically based treaties to utopian phantasies.
Vestnik of Saint Petersburg University. History, 2021
The article concentrates on one of the aspects of the Eastern question, the Russian struggle for ... more The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its m...
After the Archipelago expeditions of the Russian Navy in 1769–1774 and 1805–1807, thousands of Gr... more After the Archipelago expeditions of the Russian Navy in 1769–1774 and 1805–1807, thousands of Greeks fled the Ottoman Empire and resettled in the province of Novorossiia (southern Russia). Among the migrants were prominent merchants who strongly supported the Philiki Etaireia (Friendly Society) and the cause for Greek independence. Although Tsar Alexander I could not openly support the insurrection that broke out in 1821, Russia provided invaluable material assistance to the Greek refugees, who arrived in Russian cities such as Odessa and Kishinev. Special committees under Russian officials distributed funds gathered from private donations and public sources all over Russia. The famous Greek cleric Konstantinos Oikonomos also arrived in Odessa with his family. His speech at the funeral of Patriarch Gregory V (whose relics were buried in Odessa) helped solidify the image of the patriarch as an ethno-martyr. Oikonomos served as a mediator and advisor to the Ober-procurator of the Rus...
In the 1840s the Russian government for the first time made steps toward systematical use of reli... more In the 1840s the Russian government for the first time made steps toward systematical use of religious and cultural diplomacy in its Middle East policy. The mission of Porfirii Uspenskii to Syria in 1843–44 was aimed at gathering information on the state of the Orthodox Church and education, and was at the same time fruitful for reconverting Uniates to Orthodoxy. The joining of Bishop Makarios of Amida to the Patriarchate of Antioch in 1846 marked similar actions in the future decades. Porfirii elaborated a strategy of relationship with the non-Orthodox Christians of the Orient, which was used as a means of ‘soft power’ by Russia until the First World War. The article argues that in the conditions of competition as part of the Eastern Question, the Russian government was looking for new methods of church policy and paid special attention to converting the Greek Catholics and other non-Orthodox communities into Orthodoxy.
Bulletin de correspondance hellénique moderne et contemporain, 2020
The article argues that Panslavism was not the only theoretical base of Russian policy in the Mid... more The article argues that Panslavism was not the only theoretical base of Russian policy in the Middle East and the Balkans in the second half of the 19th and the beginning of the 20th centuries. Both edited and archival sources clearly demonstrate the evolution in Russian political thought after the Crimean war. Sporadic and rather latent, the philhellenic tendency of the 1850s slowly shifted to a clearly articulated neo-Byzantinist imperialistic concept in the 1880s, concurring with the famous Greek “Megali Idea”. Another wing of Russian philhellenes openly recognized the Greek primacy in the Orthodox world. This idea survived until WWI, with a vast variety of forms, from serious historically based treaties to utopian phantasies.
Vestnik of Saint Petersburg University. History, 2021
The article concentrates on one of the aspects of the Eastern question, the Russian struggle for ... more The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its m...
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