ABSTRACT Post-Soviet scholarship has produced a plethora of new studies on Konstantin Pobedonostsev, focusing on his political “conservatism” and its current relevance. This scholarship, however, has marginalized two critical dimensions – the religious (so important to Pobedonostsev) and the transnational (so powerful a force because of post-1870 globalization). This study offers a critique of the new scholarship and draws on archival materials to reassess Pobedonostsev’s role as chief procurator (ober-prokuror) of the Holy Synod. Here it is argued that: (1) Pobedonostsev was not the embodiment of sterile negativism (as many claimed), but rather insisted that the change be gradual and based on Russian reality, not foreign models; (2) Pobedonostsev’s influence declined not only in the government (as is well known), but also in the Church; (3) Pobedonostsev became increasingly alienated from the “Church” and clergy, coming to identify with “simple believers”; (4) to meet their needs, Pobedonostsev laboured to build parish schools and reopen parish churches, and in the 1890s focused on religious writing; (5) at odds with the Church hierarchy, Pobedonostsev increasingly identified with the parishioners as the real repository of piety.

中文翻译：

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康斯坦丁·波别多诺斯托夫（Konstantin Pobedonostsev）：首席检察官兼首席教区长

摘要苏联后学者的奖学金对康斯坦丁·波别多诺斯托夫（Konstantin Pobedonostsev）进行了大量的新研究，重点研究了他的政治“保守主义”及其当前的意义。然而，这项奖学金已将两个重要方面边缘化了：宗教（对波别多诺斯托夫（Pobedonostsev）如此重要）和跨国（由于1870年后的全球化而如此强大）。这项研究对新奖学金进行了批判，并利用档案材料重新评估了波别多诺斯托夫斯基作为圣主教会议的首席检察官的角色。这里有争议：（1）波别多诺斯托夫不是无菌消极主义的体现（正如许多人所主张的那样），而是坚持说这种改变是渐进的，是基于俄罗斯的现实，而不是外国的模式；（2）Pobedonostsev的影响不仅在政府中（众所周知）下降，而且在教会中也下降；（3）Pobedonostsev与“教会”和神职人员越来越疏远，开始认同“简单的信徒”；（4）为了满足他们的需要，波别多诺斯托夫（Pobedonostsev）努力建立教区学校并重新开放教区教堂，并在1890年代专注于宗教写作。（5）与教会的等级制度背道而驰的是，波别多诺斯托夫（Pobedonostsev）越来越多地将教区居民视为真正的虔诚仓库。