Православие и лютеранство в приграничных районах Европейского Севера России (1900-1940-е гг.) Международные отношения на Севере Европы и Баренц-регион. 2008, с.79-86.

On the Kola North where alongside Orthodox population Norwegian and Finnish colonistic Lutherans lived, the attitude to the Lutheran religion from secular and ecclesiastic powers was more tolerate than in Karelia. A rear admiral A. Sidensner drew attention to the fact that first Finnish colonists appeared in Ura-bay in the early 1860s. They didn’t know Russian language and traditions. In this colony the first kirk was built in 1874. Construction o f an oratory house proceeded during almost 10 years. State gave timber for it free o f charge. But in colony Vida-bay, where in 1903 the majority o f the population was Finnish and Norwegian, there was any special Church excepting an Orthodox chapel of Trifono-Pechengsky monastery.4 Neither in that nor in other colonies there was a constant pastor. Usually divine services and ceremonies were made by a Pastor from Norway or Finland. However, some years later the situation changed. Ruled by a strong desire to have a local pastor Finnish and Norwegian colonists made a verdict and sent it to the governor o f Finland (in Uleaborg). Then their request was submitted in the volost board, but for a long time all those actions remained unsuccessful. However, Russian authorities didn’t leave applications without attention. It may seem illogical but opening o f a Lutheran parish was supported by the Orthodox spiritual department. The Arkhangelsk governor was addressed with the offer to open a Spiritual Consistory in Arkhangelsk. On March, 2nd (15), 1900 Consistory themselves applied to the chief o f a church district, Alexey Shilov with a request to find out the number o f Lutherans lived in Murmansk-Kolonistskaya volost and possible harm to Orthodox belief after creation o f the Lutheran parish. As a result, in 1905 a special Evangelic- Lutheran parish headed by Pastor Andrey Gustav Vuotila, who has arrived from Finland to Alexandrovsk has been opened on Murman.5 Friendly relations connected Father Konstantin, a prior o f the frontier Pazretsky parish, with pastors from Kirkines - Le Majre and Ditrikhson - and with the Norwegian bishop Bekman even. In 1906 this bishop visited Trifono- Pechengsky monastery and was kindly welcomed there. He also visited a liturgy after which he made an evening service together with orthodox monks.6 Trifono-Pechengsky monastery took an active part in economic development together with education the on Kola Peninsula. Its prior to father Ionafan activity in the context o f cross-border disputes between Russia and Финляндия в XVIIl-XX вв. Специфика границы. - СПб.: Институт Финляндии в Санкт- Петербурге, Европейский дом, СПб. Науч. Центр РАН, 1999,- С. 242-246. 4 Бардилева Ю.П. Кольский полуостров и Норвегия: к истории межцерковных взаимоотношений // Наука и бизнес на Мурмане: Научно-практический журнал. - Мурманск: Мурм.книж.изд-во, 1996. - (История и право; т.5). № 2 (13): Россия и Норвегия: грани сотрудничества. - 1999. - С. 7-13. 5Там же. 6 Мацак В. Щеколдин К.П. и церковь Бориса и Глеба // Рыбный Мурман.- 1992,- 17 июля.- С.12; Корольков Н.Ф. Трифоно-Печенгский монастырь, основанный преподобным Трифоном, просветителем лопарей, его разорение и возобновление. - Санкт-Петербург, 1908. - С. 113-116. 80