Doukhobors in 18th and 19th centuries

Doukhobors is a sect that emerged in the 18th century in the southern border of Russia. The Church named the sect with the word Doukhobors. The name Doukhobors means "spirit wrestler" as they were claimed to fight against the spirit. On the other hand, Doukhobors adopted and used this name which means fighting with the spirit. The main purpose of the thesis is to reveal about the history and the doctrine of Doukhobors. The historical limits of the thesis are the 18th and 19th centuries that initiated with their emergence and ended with some of their immigrations to Canada. The thesis consists of an introduction and two sections. After a brief explanation about the process of Russians becoming Christians, we have mentioned in the introduction about various religious groups and individuals in Russia, which are possibly to affect the emergence of Doukhobors. In the first section we have examined the emergence of the Doukhobors, their immigration to Molochnaya Voda, their exile to the Caucasus, their relations with the state, the leader crisis that they experienced, their separation into groups, burning of arms, their banishment over again, the assistance they received from Tolstoy and some of their immigration to Canada. In the second section we have discussed their beliefs, worships and moral understandings. In this concept, we have shown the beliefs about the trinity, the holy book, creation and original sin, life after death, the church, the Saints and Mary, the icon and the cross. We have mentioned their practices regarding the worship ceremonies, fasting, sacraments and holidays and festivals. We have explained their moral understanding. Furthermore, we have mentioned the points to which the Doukhobors resemble and diverge with Orthodox Church. We have come to a conclusion that Doukhobors are an eclectical but a unique structure that emerged with the influence of various groups and individuals. The changes in the dynamic eclectical doctrine from the beginning of the 18th century to the end of the 19th century are mentioned. We have practised the historical method besides the descriptive method of the History of Religions in the thesis, and we have considered the principles of the phenomenological approach. We haven't conducted field research due to the historical limits of the thesis.