本研究旨在重现 1843 年至 1914 年俄国在圣地活动的重要历史事实，阐释俄国 在圣地活动的来龙去脉、成果、相关重要人物的历史贡献。19 世纪中叶，受宗教、 政治等因素影响，以近现代巴勒斯坦、以色列、黎巴嫩、叙利亚和埃及部分地区为 地理范围的圣地业已成为西欧各基督教教会的关注对象。同期，俄国皇室成员、政府要员、东正教会神职人员、杰出的东方学家和教会史学家逐步形成合力，共同促 成了俄国于圣地的存在。文中依据俄文、英文、法文和希腊文相关历史文献资料分析俄国做出步入圣地 决定的原因，其中包括面对天主教和新教传教士活动增加的情势，向当地希腊教会 提供援助，改善前往圣地的俄国东正教朝圣者的活动环境，等等。经由俄国驻耶路 撒冷传教团团长、皇家东正教巴勒斯坦协会会员、俄国学者、政治家、中东事务外 交官等的共同努力，俄国得以在半个世纪中获得足够的财产用于建造圣地的俄式教 堂、修道院、教会会馆和教会学校，由此，俄国首次在中东地区创建了俄国东正教 空间，也被俄国教会史学家称之为“俄属巴勒斯坦”，其历史遗迹至今尚存。 文中延伸探究了如下问题:俄罗斯民族认同;古老的“第三罗马”概念;俄国在更广泛的东正教群体中的定位及其在巴勒斯坦活动的影响;同期俄国东正教在圣地同其他基督教教会的互动历史，希望这些探研为俄国于圣地的存在这一极富挑战意义的前沿课题的继续深耕贡献自己的智慧。

This research aimed at analysing and illustrating the presence of Russian orthodoxy in the Holy Land between 1843 and 1914, as well as its historical background, outcomes, and main protagonists. Approaching the middle of the XIX century, for religious, political, and other reasons, the Holy Land, then geographically conceived as an area embracing contemporary Israel, Palestine, Syria, Lebanon and Northern Egypt, had become a matter of high interest for Western European Churches. At the same time, members of the Russian ruling dynasty, statesmen, the Russian Orthodox Church and a series of prominent Russian orientalists and religion historians were jointly working for a Russian presence in that area, in an attempt to “bring” Russia to the Holy Land for the first time in history. This work explored material written in Russian, English, French, Latin and Greek languages to analyse the aims behind such decision, among which the support to local autocephalous orthodox Churches among the activization of catholic and protestant missionary activities and an attempt to facilitate Russian pilgrims’ visits to the Holy Places, etc.No much more than half a century later, by means of the well-educated leaders of the Russian Ecclesiastical Mission in Jerusalem, Russian statesmen and scholars united in the Imperial Orthodox Palestine Society, and the Russian diplomats serving in the Middle East, Russia was able to purchase enough land to build a “Russian landscape” in the Holy Land, otherwise called by Russian historians “The Russian Palestine”, in which there are churches, monasteries, and religious schools still visible today.Moreover, this work touched upon the following topics: the Russian national identity component in Russia’s interest to the Holy Land; Russia’s “Third Rome” conception; and the interaction between the Russian Church’s envoys to the Middle East and the Western Christian missions; the positioning of the Russian Orthodox Church in the general Orthodox environment.This research tried to provide new insight into a challenging, partly still unknown subject, i.e., the Russian presence in the Holy Land from 1843 to 1914.