| |
|
Second Generation
2.
Born : .... Perm, Russia died about 1916 in Novosibirsck, Russia. He was buried about 1916 in Novosibirsck, Russia. Vasili was a "Parish" Priest of the Old Russian Orthodox Church, on a minor tributary of the Karma River in Perm, Russia. It seems possible that he was following a family tradition in becoming a Priest. Priests' sons commonly studied under their fathers, if not becoming truly literate, at least memorizing enough services in Church Slavonic, the archaic language of the church dating from the tenth century, to perform portions of the liturgy and other services. Despite poor and unsystematic education, the parish priest was frequently the only literate or semi-literate person in a village and was frequently called upon to draft or copy various documents like wills, property transactions, and the like. [Russian Orthodox Shism] Vasili had a large family and would not have received any payment or allowances for his duties from the Church. He and his family would have survived on the goodwill of his parishioners, who themselves were poor and barely surviving. The area had a harsh climate and farming was very poor. Even if they had crops to trade, transport was nearly non-existence. Any roads were in poor condition and only passable for limited times during the year. The river appears to be the only form of communication in the isolated area. The only other means of survival in the area were fishing, hunting, timber and bush craft. The church did not pay priests—rather, it took money from them. Nor was a uniform policy established of how much parishioners were supposed to pay priests. In practice, priests had to exploit a number of sources of income and support, including the following: a plot of arable land set aside by the parish for the personal use of the priest and his family; income from teaching; donations and offerings in money and in kind from parishioners in return for special services like baptisms and memorial services; marriage fees (although, legally, marriage fees were supposed to be remitted in full to the bishop); fees for consecrating a church (more often beneficial to the clergy of large urban churches than of village parishes); whatever trade privileges and income-producing properties the parish church possessed (here, too, this applied more often to large urban churches or cathedrals than to village churches); and, finally, an annual stipend or subsidy from the grand prince's treasury, or, less often, from a bishop or from parishioners. Old Believers have always been 'schismatics', propagators of religious ignorance and superstition, fanatically proud and stubborn. Old believers of the Upper Kama had a relatively few proximate or powerful opponents during the eighteenth and the first third of the nineteenth century. The Fedoseevtsy - Old believers of different and opposed concord - were active to the west but posed little development threat to the Upper Kama. Although the potential income sources appear numerous, the fact remained that the secular clergy had little income security. In practice the village priest derived most of his support by farming the plot of land allotted to him by the parish; he was, typically, a barefoot peasant farmer, just like his parishioners (some parish contracts stipulate that the priest wear shoes in church when conducting the divine liturgy). To add to the family's woes, Old Believers were taxed at a higher rate and their children were denied any form of higher education. We know that Vasili was a Priest and was married with children. The question of whether parish priests should be married, single, or celibate is an old and controversial one in the history of Christianity. Byzantine canons stated that a priest could marry, but that he did not have to; in any case, he could marry only before his ordination. Still following Byzantine canons, if a priest's wife died and the priest married for a second time, he could not serve in a church in any capacity whatsoever. Sometime prior to 1915, Vasili was assigned by the Church to Novosibirack; the reason for the re-assignment is unknown. The town is in Siberia, east of the Ural Mountains. At the time the town had a population of about 7,800 people. The family made their way there on foot with their worldly belongings on their backs, a journey of hundreds of kilometres. Communist and Cossack forces were raping the area as they advanced. Any known, or suspected, members of the Old Belief were killed instantly by both forces. "By 1923, twenty eight highly placed members of the Old Belief officials and thousands of parish priests had been killed by these forces". It was in Novosibirack that these forces caught up with Vasili. He was killed, his body ran through by a soldiers sword. The rest of the family escaped with their lives. Nothing else is known of the other members of the family after this time. Vasili
Gregorivich BELONOGOFF and Ekaterina
Kalintevna KALINSHNA were married in Perm,
Russia.
died about 1942 in Cosmovo, Siberia, Russia. No real information is really known on Ekaterina, but it is believed that after the death of her husband, she moved to a location the Siberia, Russia and died there during her old age. Her father was only known through the Russian use of patronymic names.  [Zotia, Vasili and Ekaterina Belonogoff].Vasili
Gregorivich BELONOGOFF and Ekaterina
Kalintevna KALINSHNA had the following
children:
married Evlampia Hrisogovna POPOV, 17 Nov 1935, Harbin, China died 22 Nov 1984, Mona Vale, New South Wales, Australia He died in Russia. She died in Russia. She died in Russia. It is known that Alexandra married and had children, but no further details are known. married Stepanida Dementevna UNKNOWN; died 1965, Russia married Taras Semenovich AKULOV, Tschailkovsky, Perm, Russia died Apr 1986, Tschailkovsky, Perm, Russia She died in Russia. Oksanya's existence is only known through correspondence from Russia, but then only once. She is not known, nor mentioned, by the family in Australia. It is believed that she resided in Shubno, Russia. |
| [Next : Logan Gregorivich Belonogoff] |