Mara Kozelsky.

“Ruins into Relics: The Monument to Saint Vladimir on the Excavations of

Chersonesos, 1827-57” Russian Review 63:4 (2004): 655-672.

Annexation of the Crimea by the Russian empire in the 18 th century provided the Russian
Orthodox Church with an opportunity to establish a direct link to St. Vladimir through excavation of
Chersonesos, located within the newly acquired territory and the supposed location of the church used
in the saints baptism. This excavation served the Russian state's imperial ambitions, as discovering a
physical structure would validate the presence of the governing authorities by religiously and
historically linking the Crimea to the Russian Orthodox faith. It also would provide a connection to the
ancient Greek Orthodox faith, allowing Russian elites, in both religious and secular circles, to claim a
link to the larger Western tradition. Beyond these intellectual implications, the excavation of
Chersonesos also demonstrated the capability of the Russian church to use modern techniques
developed in archaeology and architecture in the pursuit of religious goals. Canvassing donors from
across the empire for funding, as well as scholars in relevant fields for expertise, the Orthodox Church
became a vibrant promoter for the excavation cause. Through its quest to find the baptismal site of St.
Vladimir, the Orthodox Church proved its dedication to furthering the causes of the Russian empire in
defining its 'civil society', utilizing sources in fields both religious and scientific. In this light, Mara
Kozelsky's article helps to shatter the image of the Church as a weak entity and bastion of conservative
thought during the synod period.
Once the supposed sites were found and excavated, their reconstruction and renovation garnered
support from private societies, such as the Odessa Society of History and Antiquity. The Odessa
Society drew upon a wide range of members, including local archbishops, in its pursuit of rebuilding
and postulating the connection excavated churches held for the larger traditions of Western culture
exemplified through Greek Orthodoxy. Their writings argued that the Crimea belonged in the Christian
tradition, dating back to the Greeks of antiquity, and that possession of the land bestowed upon the
Russian Empire a sacred quest of protection from encroachment or annexation by Islamic forces in the
form of the Ottoman Empire. This formed the thought behind the actions of Archbishop Innokentii, a
central character in Kozelsky's article, who spearheaded and coordinated the efforts of the Church to
renovate the excavated sites. Analyzing his efforts, the article ties the excavation and renovation
process at Chersonesos to be tied to the larger effort of 'renewing' Christianity in the Crimea and
furthering the political ambitions of the State and the religious ambitions of the Church. Another
aspect of the process is that it brought together spheres of religious and scientific knowledge, proving
that the Church did not shy away from secular thinking in pursuit of religious ends.
While the article presents a coherent argument, it does so over a large span of time allowing for
little in-depth analysis beyond the pursuits of Archbishop Innokentii. Considering the number of actors
involved, the excavation of Chersonesos could provide scholars a wealth of material through which to
plumb the larger relationships between the Church and the secular world. Kozelsky should be
commended for bringing this new avenue of Church/Society research to light.

Jeremy Antley
jantley@gmail.com