tained the damage from the Living Church, he paid the
heavy price of being effectively isolated from his shattered
flock and of paving the way for further subordination of the
Orthodox church to the Soviet regime.
BIBLIOGRAPHY
Cunningham, James W. Vanquished Hope: The Church in Russia
on the Eve of the Revolution. New York, 1981.
Curtiss, John S. The Russian Church and the Soviet State, 1917–
1950. Boston, 1953.
Curtiss, John S. Church and State in Russia: The Last Years of the
Empire, 1900–1917. New York, 1965.
Fletcher, William C. The Russian Orthodox Church Underground,
1917–1970. Oxford, 1971.
McCullagh, Francis. The Bolshevik Persecution of Christianity.
London, 1924.
Nichols, Robert Lewis, and Theofanis Stavrou, eds. Russian Or-
thodoxy under the Old Regime. Minneapolis, 1978.
Pol’skii, Mikhail. The New Martyrs of Russia. Montreal, 1972.
Pospielovsky, Dimitry. The Russian Church under the Soviet Re-
gime, 1917–1982. 2 vols. Crestwood, N.Y., 1984.
Smolitsch, Igor. Geschichte der russischen Kirche, 1700–1917. Lei-
den, 1964.
Spinka, Matthew. The Church in Soviet Russia. Oxford, 1956.
JAMES W. CUNNINGHAM (1987)TIKHON OF ZADONSK (Timofei Savelich
Sokolov, or Sokolovskii; 1724–1783), Russian Orthodox
bishop and saint. Son of a church reader in the Novgorod
province of Russia, the young Sokolov spent his youth in
poverty. After graduating from the Novgorod seminary in
1754, he taught Greek and rhetoric until his monastic ton-
sure and priestly ordination in 1758, when he received the
name Tikhon. Having held several academic positions,
Tikhon was consecrated suffragan bishop in the Novgorod
diocese in 1761 and became bishop of Voronezh in 1763.
He retired from episcopal service in 1767 and finally settled
in 1769 in the Zadonsk Monastery (hence his popular appel-
lation), where he lived until his death. He was canonized a
saint of the Russian Orthodox church on August 13, 1860.
Tikhon surrendered his episcopal ministry for reasons
of ill health, probably emotional as well as physical. He was
a high-strung person, radically committed to his pastoral
work and greatly frustrated in his activities by the ecclesiasti-
cal and secular conditions of the imperial Russia of his time.
In monastic solitude Tikhon lived a life of continual prayer,
reading the Bible (in particular the Gospels, Psalms, and
Prophets, especially Isaiah), as well as the Fathers and saints
of the Orthodox church (particularly Chrysostom). He also
read Western Christian literature and was particularly inter-
ested in the books of the Anglican bishop Joseph Hall and
the German Pietist Johannes Arndt, in imitation of whom
he wrote his most famous works, A Spiritual Treasure Collect-
ed from the World and On True Christianity. The collected
works of Tikhon are in five volumes, including letters, ser-
mons, and instructions of various sorts written mostly for
seminarians, pastors, and monastics.
Tikhon regularly attended liturgical church services in
the monastery and always participated in the sacraments, but
he celebrated in his episcopal rank only at the matins of
Christmas and Easter. In his everyday life he practiced great
simplicity and poverty. He rarely met with people, particu-
larly those of rank and wealth, and found communication
generally very difficult. He did speak with peasants and beg-
gars, however, giving them money, food, and counsel, and
he frequently visited prisoners and criminals.
Tikhon was of melancholy spirit until the end of his life,
frequently despondent and depressed. He was much given
to prayerful lamentation and often wept over the state of the
church and the world, particularly within the Russian em-
pire. Even during church services he could be heard weeping
and begging God for forgiveness and mercy. His main visual
aids to devotion in his monastic cell were not classical Ortho-
dox icons, but Western pictures portraying the passion of
Christ in realistic form. Tikhon’s life and works had great
impact upon subsequent generations in the Russian church,
particularly upon intellectuals such as Fedor Dostoevskii,
who used Tikhon as a model for figures in his novels, and
Bishop Feofan Govorov, known as Feofan the Recluse.BIBLIOGRAPHY
Numerous editions of Tikhon of Zadonsk’s many writings, ser-
mons, and letters were made in nineteenth-century Russia,
mostly by the official synodal press in Saint Petersburg.
None of Tikhon’s major works exists in entirety in any other
language but Russian. Extracts of his writings can be found
in such works as G. P. Fedotov’s A Treasury of Russian Spiri-
tuality (1950; reprint, Belmont, Mass., 1975). The definitive
work on Tikhon in English is Nadejda Gorodetzky’s Saint
Tikhon of Zadonsk, Inspirer of Dostoevsky (1951; reprint,
Crestwood, N.Y., 1976). This work contains many long
quotations from Tikhon’s writings as well as an exhaustive
bibliography of writings concerning the man, his life, times,
and works.
THOMAS HOPKO (1987)TIKOPIA RELIGION. Tikopia is a small island, three
miles long and a mile and a half wide. It is part of the politi-
cal grouping of the Solomon Islands, a thousand-mile chain
of islands in the Pacific Ocean. It is also the peak of an old
volcano, now largely sunk beneath the sea, and the original
vent of the mountain has become a small brackish lake. To
the northeast of the island the sacred mountain Reani rises;
to the southwest are flat swamplands. The population of
around fourteen hundred lives mainly around the western
and southern coast of the island. Another six hundred
Tikopia have migrated either temporarily or permanently to
other parts of the Solomons. Whereas the island is theoreti-9194 TIKHON OF ZADONSK