in some instances. The Domostroi offered a similar service to Russian households, as a manual on how to live correctly according to Orthodox morality.80 These literary compendiums, the canonisations of regionally revered figures as national saints and the regulatory church councils of 1547, 1549 and 1551 can be viewed as a concerted effort to regulate or 'nationalise' the faith and to create a Russian national consciousness built on the interconnectedness of dynasty, territory and the Orthodox faith.81 This constructed 'trinity' would soon be shattered by the death of the childless Tsar Fedor (1584-98), but before the dynastic crisis and turmoil of the 'Time of Troubles', the first Russian Patriarch Iov was installed in 1589 by the patriarch of Constantinople, Jeremias II, who had travelled to Moscow in 1588 to beg alms for his church and found himself effectively a prisoner until he agreed to Iov's consecration. The Russian nation and the Russian Orthodox Church had finally arrived.

80 Pouncy, Domostroi. See above p. 256.

81 D. B. Miller, 'The Velikie Minei Chetii and StepennaiaKniga of Metropolitan Makarii and the origins of Russian national consciousness', Forschungen zur Osteuropäischen Geschichte 26 (1979), 263-373; Wil van den Bercken, Holy Russia and Christian Europe: East and West in the religious ideology of Russia (London: SCM Press, 1999), 140-60.

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