Russian Orthodox Church of the Kiev period. Brief history of Orthodoxy and the Russian Orthodox Church. Russian Orthodox Church: device and management
The X-XIII century was the most important period in domestic history: Russia takes Holy Baptism, the ancient Russian state begins to develop. It was from this time that Orthodoxy for many centuries becomes the main form of Russian national identity, identifying cultural and moral norms of social life of our ancestors.
Shortly after the official introduction of Christianity in Russia, the initial organization of the Russian Orthodox Church in the form of Metropolis of Constantinople Patriarchate is also created. The time of the institution of the Kiev Metropolis can be defined only in an indirect way. Thus, from the list of Metropolitan and Bishops of the Konstantinople Patriarchate updated in 1080, the Kiev Metropolitan existed already in 997 with a residence in the Cathedral of Saint Sophia.
Thus, it is believed that Kiev Metropoline is based between 995 and 997, and the Sofia Cathedral (Metropolitan Residence) was first wooden, while in his place in 1037 - early 1040, a stone temple was not built, which was still preserved.
According to ancient Russian written sources, the first Metropolitan was sent from Constantinople to Kiev only in 1037. Until this time, there was no hierarchy in the Russian church - the bishops were elected, and not appointed. The church directly submitted to the Great Prince.
All divine services were conducted only in Slavic, and most rites committed according to the rules of the Orthodox Church in Cyril Methodius tradition. This is indicated by the fact that, starting from a tenth church, in Kievan Rus, a special cult of the Holy Clementa was supported as the main intercessor of the Russian land. It is known that the relics of the Holy Clement, the cult of which was not supported in Byzantium (he was considered "Western"), took out from Chersonese (Greek city in Crimea) Holy Equal-Apostle Cyril himself. Part of the relics of the Holy Clement from Corsun to Kiev brought Prince Vladimir. The relics were kept first in a special attack of the Children's Church, and then in the Sofia Cathedral, where the mosaic image of the Holy Clement was preserved to this day.
After the separation of the Unified Christian Church (1054) to the Western center in Rome and East with the center in Constantinople, Kievan Rus remains Metropoline of Constantinople Patriarchate.
Such a nature of relations (relationship of dependence) of the Russian Orthodox Church from Constantinople (Greek Church) was a consequence of the objective situation, both churches and the state as a whole. Metropolitan, elected from among the priests of the opposing principalities, in the conditions of fragmentation of a previously single state, whose population was still half the pagan, could easily get under the influence of a separate prince, guided by narrow interests and separative purposes. If such an opportunity had, each of the princes warming together could easily elect his metropolitan, and then in a politically fragmented state would be fragmented and Russian Orthodox Church with many Metropolitans.
The dependence of the Russian Church from Constantinople did not constitute a threat to the Russian state tormented by the princely gravestones, since the Greek Church did not strive to enslave the peoples of other countries, as the Roman Church did. The dependence of the Metropolitan from the power of the Greek Patriarch was small, therefore was not a hindrance for the original development of the local church life, and Metropolitan himself was completely independent primite on the territory although fragmented, but still a powerful European state.
The whole dependence of the Russian Metropolitan from Constantinople was limited only to its mandatory election - the dedication of the Greek Patriarch, and the responsibility of his participation in all sorts of patriarch cathedrals, the decisions of which he had to do. Metropolitan peaked church affairs or personally, or with the cathedral of local bishops, which he often collected in Kiev. The solutions of such cathedrals under the Kiev Metropolitan were recognized as finalized and carried out for the approval of the Constantinople Patriarch extremely rarely.
Kievan Rus, and then independent independent principalities at that time voluntarily sought to be under the care of the church. Starting with Holy Equal-Apostles Prince Vladimir, all the princes called on Metropolitans and Bishops to participate in state affairs. Metropolitan or bishop on princely councils or congresses was always located next to the princes.
In 1037, the Metropolitan Greek, the Metropolitan Greek, appointed by Constantinople re-consecrates the tithe Church, where the Brenate remains of Prince Vladimir were located in the marble sarcophage. This re-consecration of the Tenty Church again confirms that the origins of the early Russian Christianity went from the Cyril Methodius tradition, which was not recognized by the Konstantinople patriarchy. Subsequently, this circumstance, for example, influenced the dates of canonization by the Russian Orthodox Church of Vladimir and created difficulties in canonizing his sons Boris and Gleb.
Another reason for the late canonization of Prince Vladimir (XIII century) is that the Greek Church practically did not know the saints of the Mijan, for tied holiness only with monastic. The opponents of the canonization of Prince Vladimir led such, in their opinion, the main, argument - after death, wonders do not occur. In response to these opponents Jacob-Mnyahe talked to the words of John of Zlatoust: "Decide, and not from miracles."
On the example of the canonization of Prince Vladimir, we also see that the Russian Church has developed the idea of \u200b\u200bChristian holiness from the very beginning of its formation in the direction of the Russian religious consciousness, when holiness binds not only with the ascetic expressions of the Inokov, but also with the life of the princes - the leaders of the people's life. Having gained the first of his saints, Russia gained and the first of his intercessors in front of the Lord who can pour forgiveness for Russian people.
To strengthen statehood, during Prince Vladimir, and especially in Prince Yaroslav Mudrome, in important political and administrative centers: Belgorod, Novgorod, Polotsk, Chernigov, Turkue and Rostov - Episcopian departments were created. In 30-40. The XI century under Yaroslav Wise on the Rose River is built a line of fortifications against Pechenegs. At the same time, in the city of Yuryev, called the name of St. George - the Heavenly Patron of Prince, with the aim of Christianization and submission to Kiev living there, the nomadic tribes and childbirth are also created by the Bishops of the Department.
In the "Tale of Bygone Years", it is described about the process of Christianization in the XI century of the Rostov land, where the first Rovov bishop of Leonthi was killed by the pagans-laity. In the XI century in Tmutarakani, the center of politically and economically important Old Russian principality, one of the ancient Archbishopian departments was also created. In the 30s and 1930s of the XII century, the Episcopian departments were founded in Smolensk and Galich, at the beginning of the XIII century (1214) - in Vladimir-Suzdal, about 1220 - in Uzrovsk (later renamed the hill), in 1220- 1230s - in Lutsk.
The creation of the dioceses submitting not only to the local prince, but primarily the Kiev Metropolitan, largely compensated for the existing lack of the political centralization of Kievan Russia, thereby contributing to the strengthening of Kiev's leadership among other ancient Russian principalities.
Thus, the unity of the principalities of the Kiev Rus, who kept on the birth of a prince, joined the unity of church. A single metropolitan lived in Kiev, and the bishops of the whole Russian land stretched to him, and therefore, all Russian Christianity, which was increasingly spread from Kiev in all parts of the Russian Earth, the Tesus Slavic and Finnish paganism. Christianity from Kiev spread first by the efforts of the princes and their teams, and then with the preaching of Christianity from the capital, the monks of the Kiev-Pechersk Monastery went.
The Russian Orthodox Church itself, following the traditions of the relations of the church and the state, spiritual power and secular relationship in Byzantium, never used the advantages of their position. She did not seek, unlike the Catholic Church, to create an independent church-political organization in opposition to the state system, and on the contrary, consumed all its influence to strengthen the most princely power. Orthodoxy brought to Russia the concept of the Supreme Power of the Prince, put on the grand-pendant throne from God. "Prince, you are delivered from God to the execution of evil and kind on pardon"- So the bishops determined the state purpose of the princes.
Facilizing the strengthening and development of the Supreme Power, the Russian Orthodox Church was able for the period from X to the XII century. Organize church management on the main territory of Kievan Rus. The creation of a church management structure was the most important component of the internal development of the state system of Russia, during which the Union of Polar and the Church was improved and strengthened.
Look the history of the church hierarchy in the mainstream of the hierarchy.
Understanding the leading role of the church on the rallying of land and the principalities around "" "Kiev, the state contributed to the material support of its activities. A special form in which it happened was, the deductions of the tithe from the church arriving at the princely courtyard in favor of the Church (this is the Praslavyansky word, in general, all Slavic languages, indicates one tenth of something). The first mention of the church tith is associated with the construction of the prince Vladimir Tenty Church in Kiev. According to the "Tale of Bygone Years", Prince Vladimir, after the end of the construction of the church, said: "I give the church to this Saint Virgin from my own and from the degree of my tenth part." The same message is contained in the first Novgorod chronicle.
Church tire has also been expelled from the receipts of the Princely Court. The most early mention of judicial title is in the brief truth of the XI century. (Art. 41), where, when calculating the amount of court fees, decisions are indicated. In the charter of Prince Vsevolod (the end of the XIII century), based on the synoidal editorial board of Vladimir's charter, also recorded on the mandatory deductions of the judicial tithe in favor of the Church: "... from any princess of trial the tenth century."
From the first half of the XII century, the church, more precisely, the Episcopian departments, cathedrals and monasteries appear land ownership (the Kiev-Pechersk Monastery is becoming the first land owner).
Strengthening the material base of the Church, including at the expense of land ownership, the church equalized the Rights with secular power, which means that it ensured the independence of the arbitrariness of local princes.
Metropolitan and bishops during the princely interdiscructures as peacekeepers, first of all, defended the interests of the people. So, Metropolitan Nikolai in 1097 after the blinding of Vasilka Volynsky retained the princes from the possible crossbill, saying to them these words: "If you have to fight with each other, then the Russians will take the land of Russian, which our fathers acquired, they with great difficulty and the brave of fire on Russian land and other lands were embarrassed, and you want to destroy Russian land." Metropolitan Nikifor spoke to the Kiev prince Ruriku: "Prince! We are delivered from God in Russian Earth to keep you from bloodshed, but not. Spilled blood Christian in Russian land. "Where the exhortation did not work, the hierarchs of the Russian Orthodox church held the princes from the gravestones of a thunderstorm of the St. Owl.
By the XII century, Kievan Rus none economic, social and cultural indicator was not inferior to the countries of Western Europe. Agriculture came to the classic two- and three-pond, unusually diverse and developed crafts and trade. The country was covered by a network of cities, in the population of tens of times superior to the city of Europe. Kiev, Novgorod, Vladimir had a population of about 50 thousand. The formation of ancient Russian statehood is characterized by very dynamic processes, which guaranteed a stable and very promising state of society by the beginning of the XIII century. But these plans, dreams and hopes were not destined to come true.
Cruelty and barbarism, accompanying the conquest of Kievan Rus Tatar-Mongola, are not estimated. Of the 1500 cities and fortified settlements of the Domongolsky era, open archaeologists, about 300 after the invasion were never restored. Kiev archaeologist P. P. Tomochko counted 10,000 houses in the Domongolsky Kiev. Driving in Kiev in 1246 the papal legacy (ambassador) of the Carpini plan described the painting of the ruined city that opened him: "They produced (conquerors. - Ed.) Great beating in the land of Russia, destroyed the city and fortresses and killed people, besieged Kiev, who was the capital of Russia, and after a long siege they took and killed the inhabitants of the city; From here, when we drove through their land, we found countless heads and bones of dead people lying in the field; For this city was very big and very crowded, and now he has almost nothing to do with anything: barely there are 200 houses, and those who hold them in the most severe slavery. "
About 11 million people lived in South Rus to the beginning of the Horde Iga. Such a number of population in these areas was restored only in the XVII century. The scales of the disaster were so great that the targeted popularization and mass edition in the late 1990s of the last century of the literature of the so-called Eurasian direction, representing the Ordane Igo almost as a good for Russia, is a blasphemy in relation to the history of the Fatherland.
Huge damage from invasion suffered the Russian Orthodox Church. From the majestic temples and rich monasteries, which were built by tradition in the major cities of Kievan Rus, after their take, there was only an ashiste. By this time, Stone Construction was already conducted in Russia in Russia in all 16 bishops. As a result of the invasion, the secret of the skill of Russian people was completely lost. When Ivan III at the end of the 15th century began the construction of the Assumption Cathedral in the Kremlin, had to seek help from foreigners.
There are no complete information about the victims among the victims of the spiritual title, but, knowing the human alignment policies of conquerors, they were obviously huge. "The tale of Ryazan Batym" reports that during the city takes "Kidosho to Church of the Cobbed Most of the Bogoroditsi, and the Great Princess Agra Foam ... With Snohas and Other Princess Swords of the Fire, and the bishop and sacred ranss of fire, in the holy church of the wilts ... and the Yea Chernorris to the remaining of the ISECK ... The temples of the ruins of God, and in the Holy Oltarech, a lot of blood straw. And not stop in the city of nor the same living: Wsi is meant and one is a bowl of the death piston. " The first Novgorod chronicle so tells us about the capture of the city of trading by the Mongols, which were excised: "... from my husband and to Zhenska, IRIISCHIN Chin All and Chernorizusskyn."It is reliably aware of the heroic death of the Vladimir bishop Mitrofan, burned together with the grandfather and all, who still remained alive in the Church of the Blessed Virgin Mary.
Pereyaslav bishop Simeon was captured, and then was killed. When taking the Kiev-Pechersk Monastery, all the elders were killed. Of the preserved sources, nothing is unknown about the fate of the Metropolitan of Kiev Joasaf, sent in 1237 from Byzantium.
In fact, from the moment of the fall of Kiev, the Metropolitan throne was free. Constantinople, frightened by news of the horrors of the invasion of the invaders on Russia, refused to send new hierarchs to the "indefinite term". A precedent was created, when for the third time after Metropolitan of Hilarion and Clement, Smolyatich, who headed the Russian Orthodox Church in the middle of the XI and XII centuries, the issue of election of the high priest was to be decided by national forces. It is really possible to nominate your candidate for the Kiev Metropolitan, the Department had only two great principalitys: Galico-Volynsky and Vladimir-Suzdal, the last and most destructive blow of Batiya's troops took the latter.
According to the Ipatiev Chronicles, Grand Duke Galitsky Daniel Romanovich elected, t, e. I appointed, Cyril Kiev Metropolitan.
Being a bishop of Rostov, Kirill during the attack of Mongol-Tatars on Russia left the Episcopian department and fled to safe Novgorod lands. This act against the background of the heroic death of other servants of the Church, perhaps someone will seem obscene. However, you should not forget that in the future the restoration of the structure and power of the Russian Orthodox Church will have to lead the competent people who know their business. Based on this, the assessment of the act of bishop Kirill is already becoming another. Returning to devastated lands, for the next 20 years he will restore the Rostov diocese.
During his trips to destroyed Metropolis, Kirill first met with the printed in Novgorod Alexander Nevsky. And from this first meeting, all major political events of the prince will always find support for the spiritual leader of the Church.
In the history of our country there were such periods when the preservation of Orthodoxy, the main source of the moral forces of the people, was the only possibility to preserve Russia as a single state.
So in the history of the Russian state was 1243 years old. The brilliant victory of the Novgorod troops led by Alexander Nevsky over the Knights of the Livonian Order on the Ice of the Lake Church in 1242, of course, could not completely eliminate the danger of aggression from the West. From the East, the Russian state constantly threatened the Golden Horde.
Deciding the fate of the dedication in such a complex foreign policy setting was to young Alexander Nevsky and Galitsky Prince Daniel, they had to make a choice between the Union with Roman Padicthe throne, which promised the help of the Knights of the Livonian Order against the troops of Khan Batya, or the Union with the Golden Horde, which also offered help in the fight against possible aggression from the West.
Alexander Nevsky appealed to the Council to Kiev Metropolitan Kirill. This is what the wise lord of the young prince said: "A long time ago, a certain Greek king stubbornly tried to take a fortress hostile to him, lost in the desert. In vain Greek stormed impregnable walls - residents did not give up! And then the king poisoned them to them. According to his order, the panels penetrated the city and threw into each well on the dead rat ... Three days later, the townspeople opened the gate and swore at the loyalty to the ingenious commander. Orthodoxy, Alexander, is the same water that gives us life.
Without it we are nothing. The teachings of the Lord - the Holy Source, which gave us strength and bleasting the Spirit. Dad enlisions to you the crown of the ruler of Northern Russia, but together with the Livonian Order, someone else's faith will come to us - she is a custody of the country, as Mullet - Rubaku. The horde also encroaches on earthly, treasures, without imposing the conquered peoples of their pagan gods. If you want the native land to continue to remain sacred, honest, Orthodox, Smiri Gordiny and subordinate to Batyu. Only so you will save Russia. "
After hearing the Vladyka, Alexander Nevsky indignantly and with a sense of shame said: "Vladyko. Why do we need life without freedom? " To this Metropolitan Kirill answered him: "If someone at the cost of renunciation from shrines will buy himself free - he will not hold her. But the one who retains faith will return to himself and the will, and earthly honor. Mongols want to devastate your treasury, and dad dreams to kidnap your soul. "
Overall, as Vladyka advised him, Prince Alexander Nevsky became the Grand Duke of Kiev, retained the country and thus laid the first stone in the foundation of the future Moscow state, to strengthen which, after almost a century, his grandson was falling to the Moscow Prince Ivan Danilovich, nicknamed Kalita.
Galitsky Prince Daniel made another choice and entered into an alliance with the West. He received in 1254 from Pope Scepter and the Crown of the King of the Galico-Volyn Land, but deceived by the West, who did not send him the promised military assistance, in 1258 he was headed by the troops of the Golden Horde. The principality lost its independence completely, all the fortresses on its territory on the orders of the Mongols were broken to the base, and by 1340 the Earth of the Galician principality was mainly entered with the composition of the Polish state.
So God's word, the church and our ancestors were in those distant times the glorious history of our Fatherland.
The Russian Orthodox Church has already had a certain judiciary in the XI century, and the circle of its court rights was much wider than, for example, in the Konstantinople church.
According to the church charter, Prince Vladimir under the jurisdiction of the Church Court were attributed to the faith and church (heretism, magic, sacrifices, damage to the graves and church walls, disrespect for temples) and almost all cases related to family relations (about divorces ("Dissolve"), doubles ( laja led who are two wives "), non-church forms of marriage ("Wash", lazhe you wish who girl "), about marriage between people who are among themselves in close degrees of kinship ( "From the tribe or in the matchmaking will come out"), beatings inside the family, about the beating of parents by children ( "Like your father or Mother to Beauty Son or daughter"), and even about some ways of fighting ("Dedication")bringing the parties to injury).
Fighting the norms of the former (pagan) right to Russia, the church has sought its funds to introduce into the field of family and marital law, the norms that promote the allocation of a small family, strengthening the monogamy and the strength of marriage, which contributed to the reorganization of moral maintenance of society in the Christian principles.
The Grand Duke Yaroslav published his church charter, who confirmed and revealed the fuller the provisions of the Charter of the Holy Equal-Apostles Kney-Aya Vladimir. New definitions appeared in the new church charter. This is the charter for the perpetrators of the church court used System Vir (cash fines). In addition, cases that were subject to consideration at the joint court of the Church and Prince were appeared. Such cases were attributed to: insult, violence and beatings to girls and foreign wives, arson, shameful chopping head and beard, theft and murder within the family.
All the specific princes used these first community statutes in their possessions.
In the XIII century, the position of the Church as the most important institution of social protection of the population was enshrined by a special treatise - "Rule of Church People". In these "rules", all charitable cases were also listed, which were part of the church: "... begging feeding and chad many, strange adjustment, orphans and poor industrial, widows for benefits, girls need, offensive offensive, in attacks. Overlooking, in a fire and in a flood, captured spoil, in a smooth feeding, in His dying cover and coffins "
Thus, protecting people devoid of existence due to any trouble or physical disadvantages, the Russian Orthodox Church has always performed a defender, often the only, offended and oppressed people.
The introduction of Christianity gave a powerful impetus to the enlightenment, the dissemination of knowledge and development of education in Russia. Old Russian books on objective reasons were religious during this period. Therefore, the main thing "Jealous" and distributors of Christian education, of course, were spiritual people, between which there were many people, according to the expressions of the chroniclers, "Cunning to books and teachings."
The Holy Equal-Apostles Prince Vladimir shortly after the adoption of Christianity began to start school, for training in which the children of the best citizens were often forcibly sent. "Mothers, - tells the chronicle - we cried on them as the dead. " The first competent generation of Russians Christ-Tian was formed in the first decades after Saint Baptism, although Vladimir himself remained illiterate. However, the children of him - Yaroslav, Mstislav, Izyaslav, Boris. And Gleb - got the appropriate education and were already competent people.
The books at that time were big rarity, so they were considered a great permanent feat. In the monasteries of the Inqua devoted to the correspondence of books all the time free from prayers. Monasteries sent monks to the studios monastery and on Athos for rewriting or acquiring new books.
At this time, the first essays written by Kiev Metropolitan-Greeks appear, then translated into Slavic. The first Russian writers are rightfully considered to be Luilds (? - 1059/1060) - Novgorod bishop (1036-1059 / 1060); Hilarion - Kiev Metropolitan (1051-1054 / 1055); Rev. Feodosia (1036-1074); Russian Zlatoust - Saint Cyril Tourvsky (OK. 1130s - no later than 1182), which also became the first Russian religious poet; Rev. Nestor (end XI - beginning. XII century) and many others.
During this period, the active and effective missionary activities of the Church on the dissemination of the Holy Scriptures among other peoples that are part of Russian principalities begins. In 1207, Orthodoxy was distributed in North Latgale, subject to Pskov, and in 1227 almost the entire Karelian land was baptized.
In 1210, under the conditions of the world of Veliky Novgorod, some of their elders were baptized with the ethas. The adoption of Orthodoxy for the elders neighboring tribes with Russia revealed them to enter the service to Russian princes, and this, in turn, strengthened the Union of these tribes with Rus.
During this period, there were their activities traditional for hierarchs of the Church as ambassadors to other countries. In 1018, the Archbishop of Kiev met in the Sofia Cathedral of the Polish king Boleslav, and then for negotiations on the exchange of captured by the Poles, prince of the prince, Prince Yaroslav Wise sent Archbishop to Boleslav as his intermediary.
These examples suggest that the Russian Orthodox Church, her hierarchs, possessing high moral authority in society, actively participated in the political life of Kievan Rus.
The main task of the church at this historical stage was support and distribution through the liturgical and preaching activities of Orthodoxy in the Russian state.
Thanks to the active activities of the Russian Orthodox Church of the XIII century, he became a century of wide penetration of Christianity in the mass of the population in the territory of Kievan Rus. From this period, the references to the wrappers are disappeared in the documents and chronicles, the burials are stopped in the mounds, i.e., the funeral rite becomes Christian, and the pagan symbolism on jewelry products almost disappears. From this time, quite a few liturgical books and icons have been preserved.
in this way, at the stage of domestic history, when the formation of the statehood of Kievan Rus and the formation of the Russian Orthodox Church took place at the same time, the moral interest of society puts on the head of its activity. The Grand Duke perceived his power as a given God himself and understood What kind of service he will then keep the answer before the Lord. The attitude of the people in such a system of power also was also built on a religious basis.)
The content of the article
RUSSIAN ORTHODOX CHURCH.The tradition binds the spread of Orthodox faith in the Russian limits with the preaching of the Apostle Andrei, which, as evidenced by the early church writers, went to the gossip of Scythia (by the Byzantine writers, the term "Scythians" or "Tavrosekifa" is denoted by the Russian people). Subsequently, reverence of St. Andrei was the basis of the church unity of Russia and Byzantium, also under his holy patronage. Talking about visiting Rus A Apostol Andrey is recorded in ancient Russian historical chronicle Tale of temporary years. According to this legend, St. Andrei, following the water, known as the path of "Varyag in the Greeks", visited Kiev and reached Novgorod.
Christianization of Russia (9-11 centuries)
Slavs have repeatedly made raids, invading the limits of the Byzantine Empire. In 860, the Russian fleet appeared directly under the walls of Constantinople. The response to the military campaign of Slavs was the intensification of the missionary activity of the Byzantine Church among the neighbors of the Empire. In 963, the Holy Equal-Apostles Brothers Kirill and Methodius were sent to Slavic lands and began their apostolic mission in Great Moravia. Indirect data suggest that Russia also entered the scope of Cyril and Methodius. The district message of the Patriarch of Constantinople Fothia (9th century), addressed to the heads of the eastern churches, testifies that "the people who are superior to all other ferocos and bloodthirsty, referred to as Ros, adopted a bishop and shepherds, and with great zeal and joy perceived Christian worship." It was so-called. The first baptism of Russia. However, it did not have practical consequences, except that the contacts of the Slavs with the Christian Empire increased. Sources are replete with information about the baptized merchants "from Rosus" who visited Constantinople, about the Varyags, which were received by the military service to the Emperor and returned to the Russians of Christians, contributing to the spread of Christianity in the Russian state. On the first saints of Russian martyrs Saint Fedor and his son John, the chronicle reports: "Beyard the Varyag of that came from the Greek and holds the faith of Krestyansk."
The new stage in Christianization of Russia came after the death of Prince Igor, when the reign of the reign of His spouse of Princess Olga (approx. 945 - approx. 969), who adopted baptism in Tsaregde. Its plans certainly included the introduction of a church organization to Russian society. In 959, Olga turned to the German king of Otton I with a request to send a bishop and priests on Russia. Bishop Adalbert was sent to Rus. However, he did not manage to cope with the task of creating a new diocese for unknown for reasons. After the death of Olga and in connection with the arrival of the warlike son of Olga, the pagan Svyatoslav Igorevich, the pagan reaction was occurred. The further prehistory of the Baptism of Russia is restored according to Byzantine, Russian and Syrian sources as follows. In 987, the rebellion of the commander of Warda Foki began in Byzantium. Emperor Vasily II (Rules 976-1025) in view of the danger that hung over the Macedonian dynasty, sent the embassy to Kiev and asked Prince Vladimir Military Assistance. In return, he suggested his sister's hand, Princess Anna, which, of course, assumed the baptism of the Russian prince. The Russian army sent to Byzantium, solved the confrontation of Warda Foki and Vasily II in favor of the emperor, but he was not in a hurry to send the bride's promised prince to Kiev. Then Vladimir Seasdil Korsun (Chersonesos), the main fortress of Byzantines in the Crimea, and took her, after which Anna arrived in Korsun and their marriage (989-990) took place. Upon returning Vladimir, the mass baptism of the population in Kiev and in Novgorod began, and no later than 997, the Russian Metropolitan was established, submitted to the Constantinople Patriarchate. It is assumed that episcopal departments in Belgorod, Novgorod, Chernigov, Polotsk and Pereyaslavl were founded with Metropoline. Cm. Metropolitans in the history of the Russian Orthodox Church. For the maintenance of the Church, Prince Vladimir put the so-called. tenth.
With the son of Prince Vladimir, Yaroslav Mudrome, the role of the church in the state system was strengthened. This is evidenced primarily by monumental church construction: it is during this period the majestic Sofia Cathedrals in Kiev, Novgorod, Polotsk, are being built. The patronizing church, Yaroslav contributed to the emergence of the first Russian monasteries, libraries and schools. The first Russian original literary works were created in his jurisdiction ( Word about law and grace Metropolitan Hilarion). At the same time, the processing was subjected to church Tired, written in Vladimir. Tired Yaroslav was already drawn up with local customs. The most important events of the church life of the Yaroslav Wise era was the glorification of the first Russian saints - the princes of Boris and Gleb (in Yaroslava their power were gained and transferred to the church specially built for them), as well as the election to the Metropolitan of the first Russian bishop - Ilarion. Cm. Boris and Gleb; Hilarion. In the sons of Yaroslav, the determining role of the Prince of Power in Christianization of Russia is preserved. According to the annals, it is known about the pagan disturbances that arose in this period, during which the Prince and his squad acted as a support and protection of the bishop, while "People of Wsyosh Iosha for Magnip." On the second half of the 11th century. There is a flourishing of the ancient Russian Kiev-Pechersk Monastery, which turned into a leading religious and cultural center of Russia during this period. Cm. KIEV-PECHERSK LAVRA . Here is born communional national christmas music ( Tale of temporary years), the traditions of Russian aeography are laid (Nevatorsovo Reading about Boris and Gleb). The hostel charter of the Pechersk Lavra, borrowed from the Constantinople Studiorsky Monastery, was the basis on which other Russian monasons were created. The immigrants from Pechersk brethren were held in 11-12 centuries. The Episcopal departments, and the cathedrals built in the dioceses were dedicated, like the Cathedral Church of the Pechersk Monastery, the Assumption of Our Lady. Being one of the church provinces of Constantinople Patriarchate, Russia did not avoid participation in the controversy with Latinians, which arose in 1054 after the separation of Western and Eastern churches. Russian Metropolitans and bishops responded on him with writings defended the dogmas of the Eastern Church.
Russia to the Mongol-Tatar invasion (12-13 centuries)
By the middle of the 12th century. In ancient Russia, a polycentric state system was established caused by feudal fragmentation. In the new conditions, Metropolis turned out to be the only force capable of withstanding centrifugal trends. However, before Metropolitans realized their historical mission, they were drawn into a long-lasting confusion between princes, fought for the Kiev throne. This struggle led to the fact that Mikhail II metropolitan left Kiev, defending the Metropolitan Sophia Cathedral with a special manuscript. In response, the new Kiev Prince Izyaslav (1114-1154) independently put on the Metropolitan of the Russian Bishop of the Smolyatic Clement. ( Cm. Clement Smolyatich.) Many Russian hierarchs refused to recognize the head of the church in it. Metropolitan and many princes, opponents of Iaslav, did not accept. Metropolitan was divided into two warrant camps. Under these conditions, the Clement of Smolyatich behaved like a grant of the Grand Duke, providing him with all-time support. When Izyaslav died, he immediately retired to Volyn. Severished Kiev Yuri Dolgoruky sent to Constantinople for the new Metropolitan. Soon Konstantin II arrived in Kiev (1155-1159). The excessively steep measures taken by them (anathematization of Izaslav and Clement) were aggravated by the University. In 1158, Kiev moved to Mstislava Izyaslavich, who expelled Constantine and insisted on the return of the Smolyatich's Clement, while Rostislav Mstislavich was standing for Constantine. As a result of the disputes, the princes came to the decision to ask for a new hierarch from Constantinople. The feodore sent after a year, and John IV appeared in Kiev only two years after his death, since the Kiev Prince did not want to accept him. Only a guarantee of the emperor Manuil II forced the prince to accept this candidacy.
In the 1160s, Prince Andrei Bogolyubsky first tried to carry out the separation of Russian Metropolis, having the goal of establishing an independent department in the capital of his principality Vladimir on Klyazma. With this request, he turned to Constantinople to Patriarch Luke Chryshergu. Despite the decisive refusal of the saint, Andrei Yuryevich as the Metropolitan of Vladimir Land "planted" of some unrequisied Feodor. In 1169, Feodore went to Kiev, where, according to the command of Metropolitan, Constantine II was captured and subjected to execution: he cut off his right hand and "took out the eyes". The unusual cruelty of execution confirms the reality of the existing threat of the section of the Metropolis. The unity of Metropolis was preserved, and Metropolitans were made in the future for themselves the conclusion about the need to direct efforts to reconcile the princely groups and the preservation of the unity of the Church.
At the beginning of the 13th century. Constantinople captured the Crusaders, and he turned into the capital of the Latin kingdom almost for half a century. Constantinople Patriarch left the city and moved to Nice. The victories of the knights contributed to the fact that in the West, the idea of \u200b\u200bsubmission to the Russian Church of Rome was revived. There are several appeals to the Russian princes written by dads Romans, in which they called them to "submit to the Easy IGU Roman Church." In large Russian cities lying on trade routes with the West, the missionary activities of Catholics exceeded the permissible limits. In 1233, Prince Vladimir was forced to expel the Dominicans from Kiev, who had their own monastery before that afraid.
Rus under the rule of Mongol-Tatars (13-14 centuries)
In 1237-1240 Rus survived the Mongol-Tatar invasion. Russian cities were destroyed and burned. The princes have lost their independence and were to be given the right to the Grand Diction of the Mongolian Khan. The Russian Church experienced the deepest crisis. Under these conditions, the burden of metropolitan authorities accepted Cyril II, the prince of Galico-Volyn Prince. Cyril II entered close cooperation with the Grand Duke by Vladimir Alexander Nevsky. Prince and Metropolitan were agrees that at this stage, the explosion of Russia needs a respite that only the recognition of the Mongolian Hana authorities could give. This political move allowed Alexander Nevsky to assemble the forces in order to defend the North-Western borders of Rus from the encroachment of the Teutonic Order. In turn, Metropolitan Cyril II sent efforts to restore intracerer life. Cathedral convened in 1273 marked the beginning of the creation of a draft of laws so-called Russian korcchu. The policy of Mongols in relation to the church, who freed the church from the payment of Dani, contributed to the rapid restoration of her forces. Metropolitan Cyril II was not tired of traveling around the dioceses, but at the same time stayed in Vladimir and was still less often in Kiev, lying in ruins after looting 1240.
Crylla II, Maxim, finally chose Vladimir's place of stay. The transfer of the Metropolitan Department from Kiev to Vladimir was due not only to purely practical circumstances. Both contemporaries and historians consider it as an act of political, as a result of which the authority of the princes of Vladimir, and the princes themselves acquired the opportunity to directly affect the policy of Metropolitan. The current situation aroused the strongest dissatisfaction with Galician princes. Threatening to move to the jurisdiction of Rome, they have achieved from the Patriarch of the institution of independent Galician Metropolis. However, it existed not long. In 1305, when two applicants were arrived in Constantinople, one from Galitsky Prince, and the other from Vladimir, the Patriarch chose to the charters of the Russian Church who came from Volyn Peter, devoting him to the Metropolitan of Kiev and All Russia. The attempt of the Metropolis section was repeated in ten years: on the initiative of the Lithuanian Prince Gedimin, Lithuanian Metropoline was created, abolished only in the supply of Metropolitan Feoganost (1327 / 28-1353). The political development of Eastern Europe continued continue the historical fate of the southwestern and North-Western Russia, so the final section of Metropolis became inevitable and was only a matter of time.
Elevation of the Moscow Kingdom (14-15 centuries)
Metropolitan Peter elected the place of his stay in North-Western Rus. The future of the Russian Church, he tied up with a towering Moscow, choosing its associate of the Moscow Prince. Peter's choice received a symbolic design in the act of his will, according to which Peter was buried in the Assumption Cathedral of the Moscow Kremlin, who from now on became the place of restoring the charters of the Russian Church. Changed Peter Greek Feoganut arrived directly to Moscow and, occupying a metropolitan department, followed Peter's lines, supporting the Moscow Prince and contributing to the growth of his authority among Russian princes. With his successor, Feoganost was appointed Alexey, who came from an ancient boyars. Constantinople authorized this election due to the exceptional qualities of an outstanding political figure inherent to Alexia. Holy Axia is noted by the fact that it was during this period that a Metropolitan courtyard was formed, similar to the structure of the Princely Dvor, and the church turned into a major land owner and its ownership were decorated legally. The successes of the unifying policy of the Moscow prince Dmitry Ivanovich were also largely due to the authority, which was used in the Russian lands Metropolitan Alexy. More than once he managed to humble opponents of the Moscow Prince and stop the princely conflicts, and he often resorted to very steep measures. So, to stop the hostility of Nizhny Novgorod princes in 1362, Alexy ordered all the Nizhny Novgorod church.
The strengthening of Moscow could not like her to the main opponent - the great prince of Lithuanian, whose ally protrused Mikhail Tver. Lithuanian Prince Olgered "deposited" Constantinople demands to put independent metropolitan in Kiev so that its power extends to the Earth, which included Lithuanian Principality. After unsuccessful attempts to reconcile Olgerda and Mikhail Tver with Alexia Patriarch, the Philofee was resorted to a compromise, putting his former Cyprian Cyprian's Metropolitan Cyprian in Metropolitans with the condition that after the death of Alexy he would lead the whole Russian church. This measure did not occur, but only strengthened the church confusion. When Alexy Cyprian declared his rights to Metropolitan, Moscow Prince Dmitry Ivanovich did not accept him, finding the Lithuanian. Dmitry Ivanovich took several attempts to build one of his chosen in the Metropolitan San, but none of them were crowned with success. The end of Smoothie put the death of Prince Dmitry in 1389.
New Moscow Ruler Prince Vasily Dmitrievich called Cyprian to Moscow. Given the experience of Troubles 1375-1389, Cyprian had special attention to Lithuanian dioceses, repeatedly visiting them and supporting friendly relations with the Lithuanian prince. Metropolitan's actions were aimed at preserving the unity of Metropolis and the world inside it. Metropolitan Cyprian attached a lot for the development of liturgical practice. His Peru owns a number of significant works of a liturgical nature. On his initiative, the process of transition to a new liturgical charter, from Studiorsky to Jerusalem, began on his initiative in the Russian Church. Cyprian and his successor foty did a lot to resolve issues of church courts and church land tenure. However, in the contract concluded by Vasily Dmitrievich and Cyprian, a tendency to reduce property and administrative privileges of the Church is clearly visible. So, the church was obliged to participate in the payment of Dani, and also forbidden to devote to priests and deacons of great-resistant servants.
During saint Fothia in Pskov, the heretical movement of Strigolnikov broke out. Apparently, the teaching messages of Fothia and other measures taken by them have emerged, since soon information about the heresy disappear from sources.
Autochefal Russian Church (15-16 centuries)
The main content of the next historical period starting from the middle of the 15th century is the formation of the autochefalius of the Russian Church and the definition of its legal status among the church of the Christian world. In 1453, the Byzantine Empire was flooded under the blows, traditionally speaking the guarantor of the preservation of Orthodoxy. Under these conditions, the position of the Constantinople Patriarchate was so weakened that it was not able to withstand the final division of the Russian Metropolitan to Moscow and Kiev, and the unprecedented supply of Metropolitan on the Kiev Metropolitan took place in Rome. Even before the fall of Constantinople in 1439 in search of allies to confront the Turks, the Byzantine Emperor and the Konstantinople Patriarch went to the conclusion of Ulya with Catholics. Uniatsky Cathedral took place in Florence. However, his solutions did not take most of the hierarchs of the Eastern Church. The Russian Church reacted negatively. Conclusion of Ulya delivered Russian bishops in a difficult position. Following the tradition of "receipt" of Metropolitan from Constantinople in the new conditions lost its relevance primarily because it did not meet the general requirement - to have an Orthodox metropolitan. Cm. Sania.
After the death of Foto, Ryazan Bishop of Ion (1433) was adolent to the Russian Metropolitan Table. Complex historical circumstances made it impossible to travel to Constantinople. When, in 1435, the Embassy of Ions was ready to go, in Moscow they found out that Constantinople put in Russian Metropolitans a supporter of Jixidor. After long negotiations, without deciding to break the tradition, Prince Vasily II accepted Isidore. Soon the new Metropolitan was departed from Moscow to Florence to participate in the Uniatsky Cathedral. He returned in 1441 and entered the city as a papal legate and cardinal. Russian authorities, both secular and church, showed unanimity in rejection of the newly minted cardinal. Isidore was immediately seized and imprisoned. Vasily II convened the church cathedral on which the message was drawn up addressed to Patriarch. It was very clearly set out the position of the rejection of the Russian Church of Isidore as a hierarch, which publicly preaches the heresy, and also contained a request to resolve the Cathedral of Russian bishops to supply Metropolitan on their own, followed by the blessing of them in Constantinople. The embassy with the message was sent, but for unknown reasons returned, without reaching Constantinople. By that time, Isidor was given the opportunity to escape, and in 1448 Prince Vasily again convened the cathedral, who this time he devoted to Ion to Metropolitans. From now on, it is possible to talk about the actual autocephaly of the Russian Church. The Metropolitans followed by Iona were erected in San without appeal to Constantinople. From now on, when elected and supplied with Metropolitan, first of all gave the importance of the consonation will of the Metropolitan Predecessor, the Grand Duke and the Consecrated Cathedral, which was responsible for canonical church standards and corresponded to the principle of the Symphony of the Kingdom and the Priesthood, on which the management of the Orthodox Power was based.
The growth of the authority of the church during this period was peculiarly affected by changes in the face of Russian holiness. Now he was replenished with no holy princes, and the saint and monks. Metropolitan of ion Already in 1448 established a general worker celebration of Saint Alexy, and in 1472 Metropolitan Philip established the day of memory of St. Ions. The main problem, in front of which the Russian Church became in the conditions of independence, there were questions of the inner dispensation, confrontation of latdom and the fight against Heries. Grand Duke Lithuanian and King Polish Casimir IV did not leave attempts to extend their power to the northern Russian lands. They even managed to achieve the Dionysius of the Metropolitan of Kiev Gregory from Patriarch. In Novgorod, a strong opposition was organized, consonant with church submission of Lithuania. Metropolitan Philipp and the Grand Duke Ivan III have repeatedly appealed to Novgorod men with advantages to maintain loyalty to Orthodoxy, but the "tallness" continued. Under these conditions, the mutual decision of the Prince and Metropolitan was the organization of a hike to Novgorod, who was attached to the meaning of the protection of Orthodoxy from Latin. However, the situation of the "Symphony of the Kingdom and the Priesthood" lasted for a long time. Already the holyness of Metropolitan Geronia (1473-1489) was noted by conflicts with the princely authority. So, in 1479, a dispute was broke out between the prince and Metropolitan about how to make a procession - "Somaton" or against the Sun. The defendance of the rolling accepted in the Russian tradition of walking against the sun was almost worth the geronymia of Metropolitan Sana, although this time the prince has come and admitted his wrong. Very difficult during this period were the relationship of the church with the Grand Durability in connection with the heresy of fusion. Prince did not support the "wanted" against heretics taken by the Church. During his stay in Novgorod, Ivan III met the priests involved in the heretical movement, and invited them to Moscow, making the Protopopes of the Kremlin Councils. The disagreements of the church and the prince continued until 1504, when nine heretics were excommunicated from the church and were sentenced to death. Cathedral 1503 discussed issues of church land tenure. Ivan III suggested a program for the alienation of land ownership of the Church in favor of state power. In fact, it was the first onset of secular power on the property of the Church, but the church hierarch managed to defend their rights.
An important event of the church life of 16 V. The restoration of connections with the Constantinople Patriarchate: In 1518, the Embassy of the Patriarch Feolypta arrived in Moscow with a request for monetary help. The titulature of the literacy testified to the recognition by the Patriarch of Metropolitan Moskovsky.
A significant stage in the history of the Russian Church was the holyness of Metropolitan Makaria (1542-1563). This shepherd, on the one hand, managed to resist the chaos of the Boyarsky rule, on the other - to restrain the angry gusts of the first Russian king Ivan IV. A number of cathedrals that have been extremely important for the lives of the Church and the state took place in his primacy. Cathedrals 1547-1549 established the official church celebration by the large number of Russian saints, whose spontaneous reverence has already had its own history. At the Cathedral of 1551 (the stallal cathedral), the norm of the symphony of the royal and saint power was legally enshrined - the change made in connection with the 1047 wedding to the kingdom of Ivan IV. Here I was again raised about the land ownership of the church. Now the king managed to a number of measures to limit the growth of church land tenure, and the possibility of confiscations of church land was envisaged.
After the death of Metropolitan Makaria, the harmony of interaction of church and secular power was broken. The king installed the terror regime in the country, which spread to the saint. Now he erected and overthrown Metropolitans, guided only by his will. In 1568 Ivan IV publicly subjected to Metropolitan Philip II, thoring the saint mantle during service in the Assumption Cathedral. Metropolitan Philip II became the last first graduate, who was not afraid to openly oppose the unrighteous power of Tirana. Cyril and later metropolitans, who changed him, could no longer have the authorities of any resistance.
Introduction of the Patriarchate in Russia (16 V.)
In 1586, the Patriarch of Antiochi Joakim arrived at the reign of Fyodor John in 1586 in Moscow for alms. It was the first universal patriarch who visited Russia. The Moscow Government took advantage of his visit to raise the issue of establishing the Patriarchate in Russia. Joakim promised to apply for the Russian church in front of other patriarchs on returning to the east. Two years later, Moscow solemnly met Patriarch Konstantinople Jeremiah. However, contrary to the expectations of the sovereign, it turned out that he was not clothered by the powers to the supply of Russian patriarch. Negotiations on the establishment of the patriarchases were resumed. Suddenly, Jeremiah expressed a desire to stay in Russia and become the first Russian patriarch. Tsar Fedor Ivanovich agreed, but with the condition that the department is not in Moscow, but in Vladimir. Jeremiah, which Moscow was achieved, did not accept such a humiliating condition for which he would be away from the courtyard, having no chance to influence public policy. In 1589, the Cathedral of Russian archleyeners elected to the established patriarchy throne Metropolitan Iova. He elevated him to San Patriarch Constantinople Jeremiah. In 1590 and 1593 at the Constantinople Cathedrals, the primitors confirmed the legitimacy of the act and determined the Patriarch of the Moscow fifth place among the Universal Primers.
In 1591, with the death of Tsarevich, Dmitry stopped the Dynasty of Rurikovich (King Fyodor Ivanovich did not have children). Boris Godunov was elected to the royal throne. The Patriarch Jobs strongly contributed to his construction on the throne, and subsequently, after the death of the latter, he confronted the impostor of Lhadmitria I, hased Catholicism and Western customs. A new self-stocked ruler was able to force the Cathedral of the Bishops to reduce Job from the throne and send to the link. The Patriarch was the former Archbishop of Ryazan Ignatius, loyally believed to the Western innovations of Falsmitria. After the overthrow of the impostor was shifted from the Patriarchy Throne and his Ignatius Ignatius. The new patriarch was elected Kazan Metropolitan Hermogene. In 1611-1612, he, in the context of the Polish-Swedish intervention and actual workers, headed the national liberation movement, contacting the people to defend the Orthodox faith from the Inoverts. Poles sharpened Hermogens in a miracle monastery, where he accepted martyrdom from hunger. Thanks to his appeals, the liberation movement took a nationwide character and led to the expulsion of Poles from Moscow.
In 1613, the Zemsky Cathedral elected to the kingdom of Mikhail Romanova. Behind the father of the young king, the Metropolitan Rostov Philaret, who was in Polish captivity, was approved by the title of "Naschen Patriarch". Philaret returned from captivity in 1619 and was put in the patriarchs at the time in Moscow by the Patriarch of Jerusalem Feofan IV.
One of the first acts of the new Patriarch was the restoration of a printed courtyard, which began working on the correction of liturgical books, because during the years of the Troubles in the liturgical use of a large number of books of South-Russian press, demanding bringing them in line with the Greek canon.
An important event of the church life of this time was the Cathedral, convened on the initiative of the Philaret and a dedicated to the issue of crossing Catholics, which many priests were accepted in Orthodoxy through world conjunction. The cathedral decidedly decided to cross Catholics. Special "binding quantities", compiled by the Patriarch Hermogen, were even approved.
Further policy of the Patriarch Filaret, who revealed to the personal experience of staying in Poland, was aimed at the all-time fence of the Russian church from Latin influences. The official doctrine declared Russia's only keeper of ancient piety, whose religious experience was not exposed to Western influences. In accordance with this point of view, the blessing of the Philaret in Moscow was organized by the public readings of the New Theological Works, created in Ukraine or in Poland, during which they were subject to detailed disaster and criticism of the Moscow "Provisses". Several such writings were convicted of Latin influences and burned.
In addition to the establishment of hard control over book publishing and liturgical activities, Philaret, as the actual co-function of Mikhail Romanova, has actively participated in solving the most important state issues. With it, the authority and power of the Patriarch were raised to an unprecedented previous height.
His successors, Ioasaf (1634-1640) and Joseph (1640-1652), did not possess such power. During the period of their saint in religious life, issues of streamlining parish and monastic life, the imperfections of which began to cause an acute concern as laity, as well as representatives of the clergy. A significant number of teachings and messages written by Joseph are dominated by a sorcerence, a scenery, drunkenness among the White and Black clergy, all sorts of violations of the liturgical charters with priests. In addition to the instructions on the dark aspects of Russian religious life, the composition of the patriarch indicate that during this period, the laity became much more actively interested in the issues of faith and church life.
At the end of the 1640s around the confessor of Tsar Alexei Mikhailovich, Stephen Vonifatyeva, a circle of jealousness of piety was formed. He set itself the goal of streamlining church life by restoring ancient traditions. The increased activity of religious life in all layers of the population could not help and the emergence of new heretic movements. Among them, heresy monk Capitone, who saw the only means to achieve salvation in tough ascetic, and also denied the sacrament and hierarchy.
In the 1630-1640s, this circumstance was approved in the world community in the world community. This circumstance contributed to the development of the process of rapprochement with the Orthodox peoples of the East and, as a result, to weaken the policies of isolationism. The experience of the religious life of other nations began to intensively penetrate Russian church life. In 1649, the king published Cathedral crownwho had the importance of the Legislative Code, which secured the primary position of the Orthodox Church in the Russian State System. With this act, the authorities took protection and the patronage of both the church and the Orthodox dogma itself, while she established civil status for the people of spiritual title and limited the power of the Church by creating a monastic order, which was transferred to the court over the clergy, from Metropolitans to the agers. Clause caused a sharp rejection in the medium of the clergy. The answer to the publication of this document was to enter light Feeding bookwhere civil law was aligned with church according to the ancient Byzantine tradition. Edition Cord and Cutting Demonstrated a tendency to divide the right to secular and church.
Reforms of Patriarch Nicona
In 1652, Metropolitan Novgorod Nikon joined the Patriarch throne. His candidacy was indicated by the king Alexei Mikhailovich himself contrary to the opinion of many jealous of piety. In the young, energetic and ambitious bishop, the king saw the human close to the spirit, with whom he seemed to him, he had a lot of general views on the future of Russia and the Russian Orthodox Church. In 1653, energetic Nikon, with the support of Alexei Mikhailovich, began holding church reform, the main content of which at first was to organize the correction of liturgical books in Greek samples. In fact, the reformers used the books of the Belarusian and Ukrainian seals, which in turn focused on the Venetian publications. The church cathedral called Nikonov supported the course chosen by the king and the patriarch.
In addition to the problem of correction of liturgical books, the reform touched and the ritual side of the church life, which caused the resistance to Nikon's innovations not only in the clergy environment, but also in the people and led to the severity of the church and the emergence of old-believe.
The first successes on the path of transformation of the Russian Church and the patronage of the sovereign contributed to the fact that Nikon became and in other matters to act as strongly, and sometimes it is despotic, clearly exceeding his powers. Unprecedented since Philaret, the elevation of the patriarchal power and its active intervention in the state of government management eventually caused the displeasure of the king. Feeling "thunderstorms", Nikon decided to leave the department to selflessly, hoping that the king would return it. The incorrect step of Nikon immediately took advantage of the accusation against the patriarch. Cathedral 1666 decided to deprive Nikon Sana and elect a new charter of the Russian Church. The decisive position of Nikon, who proved the uncannicity of the cathedral decision through his intermediaries, derete his execution. Nikon insisted that the priesthood above the kingdom and judging the patriarch can only universal patriarchs. In 1666, the Patriarchs of Antioch and Alexandria arrived in Moscow. The Cathedral of Nikon's with the throne and sent it to the link. The successor of the Patriarchal power was Joasaf II, who resolutely continued the liturgical transformations of Nikon, realizing that the conviction of Nikon inflicted the authority of the church the most serious damage.
I replaced it first to Pitirim, and then Ioakim hardly restrained the decisive offensive of secular power on the right of the church. Patriarch Joachim achieved the abolition of the monastery order and return to the clergy of financial, judicial and administrative authorities in solving issues related to the church. Much contributed to the Patriarch and restriction of the spread of old-believe. His Peru owns a number of anti-rapid writings. From his blessing, a split monasteries and slates were destroyed; Instead of the old-line books, the governments of the new printing were issued for the priests for free. In 1682, the church cathedral made a decision to consider stay in the split civil crime. In the same year, under the pressure of the Archers and their leader, Prince of Khovansky Patriarch, Ioakim agreed to an open dispute with the leader of the Old Believers of Nikita Vniply. The debate was underway so hard that Regent, Tsarevna Sophia, threatened the discusing departure from the capital. The dispute stopped. Nikita Epusing soon grabbed and executed on the orders of Sofia. In the period of the patriarchate of Joachim, the problem was still acutely stood the problem of increasing Catholic influence. With its powerful source, Simeon Polotsk, writer, who was under the personal patronage of the king. An important event of this time was the return of the Kiev Metropolis for the jurisdiction of Moscow. see also Split.
Russian Church in Peter Great
In the conditions of the weakness of state power at the end of the 17th century. Joachim managed to consolidate the strength of the clergy and defend the property rights of the church. The successor of Joachim Adrian in everything followed the policies of the predecessor, however, he managed to achieve little on this path - he ran into the grace of the will of the young king Peter I. The king's intervention in church affairs was a systematic character, he completely ignored, and sometimes he was completely offended by the Patriarch. The king again introduced strict control over the church property by the state. The successes of Joacima by the end of the century were negated.
After the death of Adrian at 1700 Peter I made decisive steps to achieve complete submission of the church. The election of the new patriarch was constantly postponed. To fulfill the role of the Patriarchy Patriarch, Peter appointed Metropolitan Ryazan and Murom Stefan (Yavorsky). Metropolitan Stefan was raised in the Catholic schools of Lviv and Poznan. The choice of Peter fell on him as a pro-pinned bishop. However, in fact Stefan Yavorsky turned out to be a champion of the patriarchate and the high authority of the church. He was not always agreed with Peter's politics. Apparently, Metropolitan Stefan was involved in Tsarevich Alexey, although I could not find any evidence against him.
In 1718, Metropolitan Stefan filed a petition to let him go to Moscow under the pretext that, while in Moscow, it is more convenient to manage the Moscow and Ryazan dioceses. In connection with the departure of St. Peter commissioned the bishop of the Pskov Faofan Prokopovich to draw up a draft institution of the spiritual collegium, which would replace the sole power of the Patriarch and, thus, would be non-hazardous for autocracy. Formally, the board was triggered by judicial, administrative and legislative powers, but it could only carry out power with the consent of the sovereign itself. Under the pressure of the monarch, the bishops signed a document on the creation of the new state collegium - Holy Synod. Its discovery took place in 1721. From that moment on, the church fully lost its former independence from the power of secular. The President of St. Synod became Stefan Yavorsky. In 1722, the emperor established the post of Ober-Prosecutor Sv. Synod, to which an officer was appointed in the Synod, "Oka's" function ". As a result, Stefan Yavorsky turned out to be practically detached from the management of the church. After the death of Metropolitan Stefan, the position of the president was abolished.
From now on, the state controlled all parties to church life. According to the educational reform of Peter, the obligation of teaching children of clergy (under the fear of exclusion from the estate) was proclaimed. In different cities of Russia - Nizhny Novgorod, Vologda, Kazan, etc. - spiritual schools of the seminar type were created; In Moscow, the Slavic-Greek-Latin Academy was transformed into the Sacred Academy on the Kiev sample. New rules were introduced regarding monastic life. Forbidden to the monastery of military and officials. The age value was introduced: men could enter the monastery since 30, women from 50 years. Stagenically forbidden the base of the beds. The basis of new monasteries was possible only with the suspension of the Synod. Many monasteries were closed under the pretext of lack of funds for their content. These state measures quickly led to the launch of monastic life and the fuss of the tradition of ascetic monastic practice, the life of which "fueled" is only very few representatives.
After Peter.
After Peter's death in the rule of Catherine I, the Synod was subordinated to the new state body - the Secret Council, which in fact meant the subordination of the church is not a world-naughty state, but by any sacrality of the government government.
During the period of the short Board of Peter II, the son of Tsarevich Alexei, there was a movement towards the restoration of the patriarchate, but the sudden death of the fifteen-year-old emperor did not allow to accomplish these hopes.
Anna Ivanovna, joined Russian throne, proclaimed the "return" to the covenants of Peter. Her policy was primarily manifested in the wave of the so-called. Bishops. A considerable role in their organization belonged to Feofan Prokopovich, who sent the saintly in references and imprisonment, thus painting with its "enemies." Monasteries were subjected to new harsh tests. Now you can get into the monastery only widow priests and retired soldiers. The abbots of the monasteries were charged with the duty to convey into the Synod about the slightest mistena of the monks who were brutally punishments: they were either referred to mines, or gave to soldiers. By the end of the reign of Anna Ivanovna, some monasteries stood completely empty, and only deep elders remained in others.
The situation has changed somewhat with the focus of Elizabeth Petrovna. Being a very devout, the Empress returned from the conclusions and links innocently convicted shepherds, allowed a tonsure of young monks from any class, made generous donations to many monasteries and restored the monastery management system by the lands belonging to the monastery. However, the proposal to restore the Patriarchate of Elizabeth, the sacred to the reform activity of the Father, responded with a decisive refusal. In the reign of Elizabeth, the first in the 18th century occurred. Canonization: Dmitry Rostovsky was counted to the face of saints.
The intensive expansion of the borders of the Empire continued to the Petrovskaya and the postpeople era. In this regard, the missionary activity of the Russian Church received serious support for the state. The newly-standing foreigners were provided with serious benefits up to the point that the applied and recruitous resistance was shifted on unreleased tribesmen. Missionary activities were made a specially established office of Novocreshchensky affairs.
Church in the Board of Catherine II
The church policy of Catherine II, who replaced the long-haired Peter III, brightly characterizes her statement: "respect the faith, but not to give her to influence the state affairs." It was in her reign that was summed up a centuries-old dispute about monastic primary patients. The Manifestus published by Empress announced the secularization of church real estate. Means for maintaining monasteries now issued a collegium of savings. For monasteries introduced States. The monastery did not extend or should have existed to offer believers. As a result of this reform, the number of monastishes decreased from 12 to 5 thousand, and many ancient abode closed. Closed monasteries turned into a barracks and houses for insane. Despite the new wave of persecutions, the surviving monasteries managed to extract considerable benefit from the current situation, seeing in it the opportunity to revive the ancient ascetic monastery spirit. Metropolitan Novgorod and St. Petersburg Gabriel contributed to the fact that from now on monasteries headed not just "scientists of monks", but people experienced in spiritual life. The institute of olderism was revived, the rooting of which is associated with the name of Paisius Velichkovsky, who has launched in the abode of Afona and Moldova.
Russian Church in 19-21 centuries.
The son of Catherine Paul during his short reign in everything contradicted the initiatives of the mother. He somewhat improved the situation of the spiritual title, freeing them from corporal punishment and increasing the regular content of the clergy. Alexander I Pavlovich initially was very little interested in the church affairs. The question of the situation of church affairs in front of the sovereign was put by M.M. Speransky. Speransky began to intensively engage in the problem of spiritual education. Together with the Archbishop Feofilakt, he developed new charters of academies, seminary and schools, according to which the emphasis was not on the mechanical memorization of the educational material, but on his creative assimilation. In 1809, classes on new programs began in the St. Petersburg Spiritual Academy, and in 1814 - in Moscow. Both academies soon turned into real centers of theology.
At the beginning of the 19th century. In Russian Society, it became really tangible for the age of 18. The separation of national culture on the culture of the people, who retained the faithfulness of the ancient religious and moral customs, and the culture of the nobility, fed by Western sources. After the war of 1812, the mood of the mystical sense increased in the Supreme Society, which was the reason for the appearance of religious sects.
Significant event of church life 19 in. The foundation of the Georgian Exarchate in 1811. The Catholicos of Georgia from now on was a permanent member of St. Synod. The inclusion of the Georgian Church in the Russian Orthodox Church has created favorable conditions for missionary activities to restore Orthodox faith in the Caucasus. In 1814 the Ossetian mission was opened. Metropolitan Feofilakt translated the liturgical texts to Ossetian language and Catechism.
With the coming to power Nikolai I (1825), state policy in relation to the church acquired a tough "security" character. The king tried to protect the official church from the influence of a large number of Masonic lies and various kinds of sect. Spiritual censorship strengthened, particularly extractive representatives of which were put on a par with the writings of the sectors of the creation of Makaria Great and Isaac Sirin. Ober-Prosecutor Synod N.A.Pertasov (1798-1855, Ober-Prosecutor 1836-1855) tried to hold a new educational reform designed to lower the cultural level of spiritual schools under the pretext of adapting training courses to the conditions of rural life. The reform resulted in the Metropolitan of Moscow Filaret. He managed to prevent the state of emergency to the state of medium spiritual education. In 1842, Protasov achieved the removal of the Metropolitan of Filaret from the Synod, but he remained the spiritual leader of Russian bishops after removing it from Synod. The new phenomenon was the creation in 1841 at the initiative of the Ober-Prosecutor of Spiritual Consists - deliberative and executive bodies in the diocesan binders. In the state of the consistory, bishops and secular officials, headed by the secretary, which was appointed the Ober-Prosecutor itself. Any decision of the diocesan bishop could be protested by the secretary. Thus, the diocesan administration, who received the secretary of his own Ober-prosecutor, was also taken under tight control of the state. In the 1820-1830s, in the west of Russia multiplied the number of uniats that were crossed in the Orthodox faith. In 1839, the Cathedral of the Uniate clergy passed in Polotsk, who was an act of accession to the Russian Orthodox Church. In the same period, the movement for accession to Orthodoxy was discovered among Estonians and Latvians who perceived Lutheran as the religion of German barons. Russian bishops (Philaret Gumilevsky, Plato Gorodetsky) managed to achieve the strengthening of the position of Orthodoxy in the Baltic States. In 1836 in Riga, the opening of the Riga Vicariate of the Pskov Diocese took place. In 1847, a Russian spiritual mission was opened in Jerusalem.
Foresting under Nikolay I and Ober-Prosecutor N.A.Protasov, the system of church administration caused sharp criticism in different layers of society when changing the sovereign. A. Muraviev, who served under the Ober-Prosecutor of the Synod, made criticism of formalism and bureaucracy in church management. He submitted a new Ober-Prosecutor A.P. Tolstoy Introduction On the state of the Orthodox Church in Russia. The period of Ober-Prosecutory A.P. Tolstoy (1856-1862) was noted by mitigating the hard control over the church. A.P. Tolstoy himself was a man of sincere faith, relating to the church, quite often made pilgrimage trips to Optio desert. In the second half of the 1860s, the post of Ober-Prosecutor took D.A. Tolstoy (1865-1880), who tried to revive the times of Protasov. He contributed to the removal of the clergy from organizing the initial formation of peasant children.
In the late 1860s, large changes were carried out in the position of the parish clergy. The hereditary rights of church positions were canceled. Sons of clergymen received rights similar to the rights of children's personal noble or hereditary honorary citizens. They were given the opportunity to enter military or civil service and join merchant guilds. Thus, the length of the clergy legally eliminated. An important area of \u200b\u200bactivity of the church of this time was missionary. In 1865, the Orthodox Missionary Society was formed in St. Petersburg. It was engaged in preparing missionaries, provided material assistance to existing missions. Particular attention was still paid to the Christianization of the peoples of the Volga region. In Kazan, Professor N.I. Ilminsky (1822-1891) opened the first school for baptized Tatar children with teaching in Tatar. In 1869, for the first time, worship was committed in Tatar.
In the church seal of the 1860s, the issue of reforming secondary and higher spiritual education was widely discussed. By 1867-1869, the Special Committee developed the charters of seminary, spiritual schools and academies. Now the management of spiritual schools belonged to the Educational Committee in the Synod instead of the previous management subordinate to the Ober-Prosecutor. The internal administration was built on the principles of collegiality and self-government. Significant changes have been subject to curricula. The circle of science fell. From curricula, academies excluded physico-mathematical disciplines. For work on the candidate and master's dissertations, only the best students were left. Magister dissertations were subject to public protection. After the reform in the 1870s, the rapid increase in the number of spiritual educational institutions began. The efforts of Metropolitan Filaret in the 1860s was resumed work on the translation of the Bible, and in 1876 the first edition of the Bible was published in Russian. see also Bible.
The era of Alexander III entered the story as the era of the reaction to the liberal reforms of the 1860s. The church policy is now carried out by KP Pobedonossev (1827-1907, Ober-Prosecutor 1880-1905). The new chapter of Synod declared that the government seeks to the practical application of an ancient canonical church law to discuss the most important issues, but in relevant the hard state control over the church remained. Russian Bishopat received only the right to convene the district cathedrals of the bishops. At the end of the 19th century Finally moved to the past thesis closedness of spiritual rank. The elevation of the clergy on the estate staircase brought him closer with the noble intelligentsia, with representatives of academic science. Announced John Krondstadsky, a shepherd, a shepherd, who belonged to the white clergy, was famous not only to his sermons, but also deep theologian writings. However, this phenomenon also had its own reverse side: an exorbitantly large number of graduates of the seminaria and academies began to go to universities, in secular science. The victorious people did not fail to strengthen church-hosting measures in the system of spiritual education: canceled the electoral principle of management, the specialization was abolished by separation. On the other hand, victorious sought to expand the influence of the clergy for public education and contributed to a significant increase in the number of church-parish schools.
Upon joining the throne Nikolai II multiplied the number of canonization. For the short reign of the last emperor, the Feodosius Chernigovsky, Ioasaf Belgorod, Hermogen, Moscow, Pitirim Moscow, was restored to the reversion of Anna Kashinskaya. The great celebration was the glorification of Seraphim Sarovsky. At the beginning of the 20th century The Russian Church continued to exercise broad missionary activities. At this time, a Japanese spiritual mission, headed by canonized Metropolitan Nikolai (Kasatkin), and the Korean spiritual mission, whose work proceeded in difficult conditions of the Russian-Japanese war was acquainted. In 1898-1912, the head of the Russian Episcopath was Metropolitan Petersburg and Ladoga Anthony (Vadkovsky) (1846-1912). In 1905, he headed the church movement aimed at the revival of the Cathedral began in the management of the Church. For their part, victorious people opposed this movement in every way, stating that the Ober-Prosecutor's supervision is a reliable guarantee of collegiality and catholicity. Under the pressure of Victorious Martsev, the king postponed the convening of the cathedral, referring to anxious time, but gave permission to open the pre-communal meeting. The meeting was convened in 1912, but his work interrupted the first World War. The tragic moment of the crash of the Russian Empire was approaching.
March 2, 1917 Nicholas II renounced the throne. The country's management passed to the temporary government. A new Ober-Prosecutor V.N. Lvov was appointed to the Synod. First of all, he fired from the synod of all the bishops that were suspected in sympathy to the former regime. In the new composition of the Synod, chaired by Metropolitan Plato, tried to establish the relations of the Church with the Provisional Government. The result was the convening of the Local Cathedral of the Russian Orthodox Church, who began its work at the Assumption Cathedral of the Moscow Kremlin on August 15, 1917. Cm. Local Cathedral 1917-1918.
The main decision of the cathedral was the restoration of the patriarchate. Metropolitan Tikhon (Belavin) was elected Holy Patriarch. The cathedral took place in the days when the temporary government could no longer manage the country. The desertion of soldiers from the front took a massive character. Chaos reigned in the country. After the October Revolution, the Cathedral issued an appeal, which described the events that occurred as "truthless blessings." The second session of the cathedral opened on January 21, 1918, and on August 7, its activities were discontinued in connection with the confiscation of premises, where his work was held. Having come to power, the Government of the Bolsheviks immediately began the preparation of the Law on the Church Department from the state. The adoption of this law church regarded as the beginning of persecution of clergy. Indeed, at that time, the persecution of priests, monks and nuns have already begun in the country. Patriarch Tikhon tried to stop this process by contacting the Council of People's Commissars with Message. However, the appeals of the Patriarch remained unanswered. In the Civil War, the new government won one victory after another. First, the Red Army defeated the troops A.V. Kolchak, then the army of A.I. Denikin. With the retreat of the White Army, many priests and bishops left Russia. Before Patriarch Tikhon, the task of protecting the remaining shepherds arose, and he called on clergymen to abandon all political speeches.
The painting of church life in Ukraine was difficult in the first post-revolutionary years. The idea of \u200b\u200bseparating the Ukrainian church from the Russian Church and the introduction of Ulyg. The government S.V.Petlyura proclaimed the Avtochefalius of the Ukrainian Church and arrested the Metropolitan of Kiev Anthony (Khrapovitsky) and Archbishop of Volyn Energia. However, soon due to the arrival of the Red Army, the Ukrainian church remained without a bishop. Trying to stop the church confusion in Ukraine, Patriarch Tikhon in 1921 temporarily abolished the autochefalius of the Ukrainian Church, giving it the status of Exarchate. Despite this, the Ukrainian separatists in October of the same year proclaimed the Avtochefalius of the Church, and the Kiev priests were committed by the Cartoon of Married Archpriest Vasily Lipkovsky in San Metropolitan. Next, during the week a whole false heier, called "Lipkovskins" appeared.
The civil war and the defeat of the White Army led to the fact that a large number of Russian people were forced to emigrate. By 1920, only in European countries turned out to be more than two million Russians. Among them were the priests. On November 21, 1921, a meeting with the consent of Patriarch Serbsky was held with the consent of Patriarch Serbsky, which was subsequently renamed Russian All-Granny Church Cathedral. It was included in Karlovtsy bishops and members of the Local Cathedral of 1917-1918. The Karlovak Cathedral formed the Higher Church Office abroad, led by Metropolitan Anthony (Khrazkovitsky), which headed the church life of Russian abroad.
A strong shock for the believers of the Russian Church was the Bolshevik company 1920 to open up and destroy the relics of saints. In the summer of 1921, drought began in the Volga region, which resulted in terrible hunger. In February 1922, decree was issued on the withdrawal of church values \u200b\u200bto find funds to combat hunger. In some cases, during the confiscation, the bloody clashes of believers and the police occurred. Arrest began, and then the trial over the group of clerics, which was carried out by a death sentence. Patriarch Tikhon in connection with these events subjected to home arrest. In the situation, several Petrograd priests at the head of A.I.Vvedensky began in the situation, entered into collusion with the GPU, carried out church management. In April 1923, they announced the deprivation of Tikhon Sana. While the Patriarch was in conclusion, a demonstration process was prepared against him. However, he did not take place due to the protests of the international community and the concerns of possible folk unrest. Patriarch Tikhon was released to freedom, after demanding publicly recognizing themselves guilty to the Soviet government. The saint found it necessary to compromise with the authority and fulfilled the condition. Coming out to be freedom, the Patriarch began to put the church management at the renovated "updates". Pretty soon he managed to restore the hierarchical apparatus and give the church organization, according to the Bolsheviks themselves, the "type of ideological and organic whole". In 1925, Patriarch Tikhon died. Cm. Tikhon, St.
The location of the Patriarcharchy Throne became the location of the Patriarch, by the will of the Patriarch, Metropolitan Peter (Polyansky). There could be no speech about the convening of the Cathedral and new elections of the Patriarch, as the church was actually at a semi-legal position, and the Soviet government as an Orthodox church recognized the renewed group. In 1925, the renewals held another cathedral, which accused Patriarch Tikhon and Metropolitan Peter in relations with monarchist emigrants. The political accusation nominated by them immediately was picked up by the Soviet seal. Metropolitan Peter, anticipating the further course of events, made a testament and appointed successors in case of his death. Soon Metropolitan Peter was arrested. The temporary execution of the duties of the Patriarchal Blind of Blind accepted Metropolitan Sergius (Shernochgorodsky). Cm. Sergius.
In the meantime, another split group appeared in the Russian church: ten bishops spoke against Metropolitan Peter as the head of the church and formed the Supreme Church Council. This body was legalized by power.
In the 1920s and 1930s, a former Solovetsky monastery was the main place of conclusion of clergy. In 1926 there were 24 bishops. They accounted for and addressed to the Government of the so-called. Memorable note. In it, they recognized the legality of separating the church from the state and expressed their loyalty towards power. At the same time, the document emphasized the incompatibility of the Christian worldview with atheism, which is an integral part of the Communist Doctrine, and it was hoped that the church would be allowed to elect the patriarch and organize diocesan administration. As a request for the legalization of the church, he turned to the government and Metropolitan Sergius. The answer of the authorities was the new arrest of Sergius. In April 1927, Metropolitan Sergius was released. Returning to Moscow, he convened a meeting of the bishops, who elected the temporary patriarn sacred synod. This body was first officially registered.
The Synod issued a decree on resuming the commemoration of state power behind the divine service, which was introduced by Patriarch Tikhon. Decree embarrassed many bishops. Some of them even declared their branch from the "Collecting Sergiev Church". It is now obvious that Politia policy was dictated by the desire to preserve the church and its ministers, without putting the people before a tough choice between "renewed" and a catacombous existence. In 1929, after a shortset, the persecution of the church began again. L.M. Kaganovich announced religious organizations with legally acting counter-revolutionary force. A number of new decrees were published, prohibiting religious associations charitable activities and private religious education. The mass closure of temples and monasteries began. Many of them were simply destroyed, others turned into warehouses, prisons and colonies. In 1934, arrests and links of clergymen resumed. In 1935, the deputy seat of Metropolitan Sergius was forced to dissolve the Synod. In the office of Metropolitan, only a secretary and a typist remained.
In 1936, a false news about the death of Metropolitan Peter's location (shot in 1937) came. Metropolitan Sergius officially joined the post of patriarchal location.
The Great Patriotic War forced the government to change the attitude towards the Church. In 1943, Metropolitans Sergius, Alexy and Nikolai met with Stalin, who agreed to hold the church cathedral and the election of the Patriarch. The Cathedral took place in September 1943 elected Sergius Patriarch. As the High Priest, he began active actions to restore a strongly retarded church hierarchy. Employees of the NKVD in the new conditions inherent in them methods contributed to the abolishing of the renewed church under their patronage.
In 1944, Patriarch Sergius died. Alexy I became a new patriarch ( cm. Alexy I). In the postwar years, the Russian Orthodox Church restored communication with universal churches and acquired international authority. The urgent task remained the replacement of the bishop departments. By 1949, the Russian Bishopat had already had 73 bishops. However, significant changes in the life of the Church occurred only after the death of Stalin. Many priests were amnesty; In 1956, the relics of St. Nikita Novgorodsky were transferred to the churches; For the first time after the restoration of the patriarchate, the Bible was reprinted.
Again the threat of persecution hung over the church in 1958. By order of N.S. Khrushchev, the church required reform the parish management. According to the requirements of the requirements, the abbot together with the clearing became legally hired personnel, the contract with which was concluded by the parish council. Thus, the purpose of eliminating the priest from participating in the economic affairs of the parish was achieved. The number of arrivals decreased almost twice. Many churches closed under the pretext of restoration, others were simply destroyed. In 1963, Kiev-Pechersk Lavra was closed.
After the change of government and coming to power, L.I.Besnev (1964), the position of the Church has almost changed. The project submitted by the Government on the introduction of priced of parishes in the parish council did not have success. By the beginning of the 1970s, there was a provision when more than half of the country's population was raised outside the influence of the Church and Religion. The situation began to change by the end of the decade, when the number of converts, deliberately coming to church life multiplied. A wide range of parishioners formed around parish priests, which consisted mainly of the intelligentsia. One of the most popular temples of Moscow was the Temple of Nikola in the Blacksmiths, where the abbot served O. Vsevolod Spieller (mind. 1984). Antoireks Alexander Menophytes showed a special care for neophytes (killed in 1990), the priest Dmitry Dudko et al. Despite the small number of acting monasteries, the tradition of olderism did not fade in them. The flow of pilgrims to Savyigumen Savve and Archimandrite John John Peastery from the Pskov-Pechersk Monastery, Archimandrite Cyril from Trinity-Sergiye Lavra.
The 1980s were a sign of preparation for the celebration of the anniversary of the 1000th anniversary of the Baptism of Russia. In connection with the upcoming holiday, Patriarch Pimen addressed the government with a request to convey the church of St. Danilov Monastery. This event took place in 1983. On the eve of the celebration of the anniversary, three conferences were held - church-historical in Kiev, theological in Moscow and the conference on the problems of liturgics and church art in Leningrad. They brightly demonstrated that the church retained the ancient traditions. In the anniversary scheduled Cathedral of 1988, for the first time in many years, the canonization of a number of Russian saints took place. During the celebration of the anniversary there was a radical shift in society towards the Church. The churches began to return temples and monasteries, and the canonization of Patriarch Tikhon became the first step towards the glorification of spiritual persons affected during the years of Soviet power. Since 1991, the Uspensky Cathedral of the Moscow Kremlin began to regularly serve. Diocesan control was fully restored. By 1994, the number of dioceses reached 114. A noticeable event was the adoption of the new law of the Russian Federation on freedom of conscience and on religious associations, the text of which was drawn up taking into account the wishes of the clergy of the Russian Orthodox Church (1997).
In the Patriarch of Alexia II, they were open (more than 20 thousand churches and monasteries were consecrated) and the monastic life was resumed in the mass of the monastery, there were many new saints in the Saints, including the new martyrs and confessors of the 20th century, which were victims of revolutionary terror and persecution. One significant events followed such significant events as: acquiring the relics of Rev. Seraphim of Sarovsky, solemn transfer of them to Diveevo, acquiring the relics of St. Joasafa Belgorod and the return of them to Belgorod, acquiring the relics of Holy Patriarch Tikhon and the solemn transfer of them to the Big Cathedral of the Don Monastery, acquiring the Trinity "Surgive laurel of the relics of St. Moskovsky Filaret and Rev. Maxim Grek, gaining the raw relics of the presented Alexander Svirsky. For the blessing of his Holiness, more than 100 spiritual educational institutions were opened: seminary, schools and christmas schools. Patriarch supported the idea of \u200b\u200breviving charity in relation to poor and mercy, in particular the ministry in hospitals, nursing homes and places of detention. Alexy II saw the role of the Orthodox Church in establishing and maintaining peace and consent.
In May 2007, the Patriarch of the Moscow and All Russia of Alexy II and the First Hierarch of the Russian Foreign Church, Metropolitan Lavr signed Act of canonical communication, establishes the norms of relations between the two Orthodox churches and aimed at restoring the unity of the Russian Orthodox Church. Thus, an end to the almost age-old separation of the Russian Orthodox Church was put. In the conditions of social stratification, the Church of Alexia II tried to spread its influence and combine various segments of the population, contributing to the formation of a common value system. Alexia II, the return of the Church towards the public serving, the revival and dissemination of Orthodox religion and culture.
ATTACHMENT. Declaration on the rights and dignity of man X of the World Russian People's Cathedral
Conscious that the world is experiencing a turning point of history, it is facing the threat of a conflict of civilizations, differently understanding the person and its purpose, - the World Russian People's Cathedral on behalf of the original Russian civilization takes this Declaration.
Man as the image of God has a special value that cannot be taken away. It must be respected by each of us, society and the state. Making good, personality acquires dignity. Thus, we distinguish the value and dignity of the individual. Value is what is given, the dignity is what is purchased.
The eternal moral law has a solid basis in the soul, independent of culture, nationality, life circumstances. This basis is laid down by the Creator into human nature and manifests itself in conscience. However, the voice of the conscience can be shuffled by sin. That is why the distinction of good and evil is designed to promote a religious tradition, having its original source of God.
We distinguish two freedoms: internal freedom from evil and freedom of moral choice. Freedom from evil is self-concrete. Freedom of choice acquires value, and the personality is advantageous when a person chooses good. On the contrary, freedom of choice leads to self-destruction and causes damage to the dignity of a person when he elected evil.
Human rights have the basis for the value of personality and should be aimed at implementing its dignity. That is why the human rights content cannot but be associated with morality. The separation of these rights from morality means their profanation, because immoral dignity does not happen.
We are for the right to life and against the "right" to death, for the right to create and against the "right" for destruction. We recognize the rights and freedoms of a person to the extent that they help the climbing personality to good, protect it from the inner and external evil, allow it to be realized positively in society. In this world, we are respected not only civil, political rights and freedoms, but also social, economic and cultural rights.
Rights and freedoms are inextricably linked with the duties and responsibilities of a person. Personality, realizing his interests, is designed to relate them to the interests of the near, family, local community, people, all mankind.
There are values \u200b\u200bthat are not lower than human rights. These are such values \u200b\u200bas faith, morality, shrines, fatherland. When these values \u200b\u200band the realization of human rights come into contradiction, society, the state and the law should be harmoniously combined. It is impossible to allow situations in which the exercise of human rights would suppress faith and moral tradition, led to the insult of religious and national feelings, revered shrines, threatened the existence of the Fatherland. The "invention" of such "rights", which legalize the behavior condemned by traditional morality and all historical religions seems to be dangerous.
We reject the policies of the double standards in the field of human rights, as well as attempts to use these rights to promote political, ideological, military and economic interests, to impose a certain state and public system.
We are ready to cooperate with the state and with all the well-mounted forces in ensuring human rights. Special areas of such cooperation should be the preservation of the rights of nations and ethnic groups on their religion, language and culture, defending freedom of religion and the rights of believers to their lifestyle, confront crimes on national and religious grounds, the protection of the personality from the arbitrariness of the authorities and employers, the care of rights Servicemen, the protection of the rights of the child, concern for people in places of conclusion and social institutions, protection of victims of destructive sects, prevent total control over the privacy and conviction of a person, counteracting people involving crime, corruption, slave trade, prostitution, drug addiction, game.
We strive for a dialogue with people of different faiths on human rights and their place in the hierarchy of values. Today, such a dialogue as nothing else will help to avoid conflict of civilizations, reach a peaceful combination on the planet of various worldviews, cultures, legal and political systems. From how much people will be able to solve this task, their future depends.
Literature:
Borisov N.S. Church figures of medieval Russia 13-17 centuries. M., 1988.
Volkov M.Ya. Russian Orthodox Church in the 17th century. - In the book: Russian Orthodoxy: Milestones of history. M., 1989.
Schapov Ya.N. State and Church of Ancient Rus 10-13 BB. M., 1989.
Meyendorf I., Archpriest. Byzantium and Moscow Rus: Essay on the history of church and cultural ties in the 14th century. St. Petersburg, 1990.
Chichurov I.S. " Walking the apostle Andrei» in the Byzantine and Old Russian church-ideological tradition. - In the book: Church, society and the state in feudal Russia. M., 1990.
Kartashev A.V. Essays on the history of the Russian Church, TT. 1-2. M., 1991.
Orthodox Church in the history of Russia. M., 1991.
Tolstoy M.V. History of the Russian Church. M., 1991.
Macarius (Bulgakov), Metropolitan. History of the Russian Church, TT. 1-7. M., 1994.
Tsypin V., Archpriest. History of the Russian Orthodox Church, 1917-1990. M., 1994.
Firsov S.L. Orthodox Church and the state in the last decade of existence of autocracy in Russia. M., 1996.
Roman S.V. Orthodox Church and the state in the 19th century. Rostov-on-Don, 1998
Sinitsina N.V. Third Rome. The origins and evolution of the Russian medieval concept. M., 1998.
Uspensky B.A. King and Patriarch: Harisma power in Russia. M., 1998.
| OK. 865 | After the conclusion of the world with Russia, the Byzantine Emperor Mikhail III and Patriarch Fotiy sent to Kiev Archbishop and priests (the so-called first baptism of Russia). | ||
| 955 (in Kiev) or 957 (in Constantinople) | Kiev Princess. Holy Equal-Apostles Olga took baptism with the name Elena. | ||
| 987-989. | The baptism of Holy Equal-Apostles Blessed Prince Kiev Vladimir Svyatoslavich and his marriage with Anna, the sister of the Byzantine Emperor Vasily II; The baptism of Kievans and the beginning of the Christianization of Russia. | ||
| 1015 | The martyrdom of the saints of Boris and Gleb. | ||
| 50s. XI century | Foundation of the Kiev-Pechersk Monastery with Rev. Anthony Pechersk. | ||
| 1299/1300 | Moving the saint of Maxim, Metropolitan of Kiev, from Kiev to Vladimir-Suzdalsky. | ||
| OK. 1303-1347; 1371-1391 / 92 | The existence of the Galician Metropolis independent of the Kiev Metropolitan. | ||
| OK. 1317 - OK. 1330; 1354/55-1361; 1414-1419 / 20 | The existence of the Lithuanian Metropolis independent of the Kiev Metropolitan. | ||
| 1326 | The Cathedral is laid in honor of the Assumption of the Blessed Virgin Mary in Moscow. St. Peter bequeathed to bury himself in this cathedral, thereby approving the transfer of the Metropolitan Department to Moscow. | ||
| Earlier 1342 | Rev. Sergius and Stephen Radonezh founded the abode in honor of the Holy Trinity. | ||
| December 15, 1448 | The delivery of the informed Metropolitan Ion by the Cathedral of Russian Bishops in the Metropolitan of Kiev and All Russia is the beginning of the actual independence of the Russian Church. | ||
| 1458 | Separation of the Russian Church on the Eastern (Moscow) and Western (Kiev, Lithuanian) Metropolis. | ||
| 1499 | Completion of the compilation of the full Code of the Bible under Gennady, Archbishop Novgorod (Gennadievsky Bible). | ||
| 1547-1549 | Cathedrals in Moscow in St. Metropolitan Makaria, canonizing Russian saints. | ||
| February-May 1551 | Cathedral in Moscow and the adoption of the stamp. | ||
| March 1, 1564 | The publication of the apostle by the Kremlin cleric deacon John Fedorov and Peter Mstislavts. | ||
| 1580-1581 | Edition of the Ostrog Bible. | ||
| January 26, 1589 | Testing of St. Job, Metropolitan of Moscow, in the Patriarch. | ||
| 1596 | Convening in the Brest of the Cathedral of Supporters of the Catholic Church in the Brest, who proclaimed the transition of the Kiev Metropolis under the authority of the Roman Pope, and the Council of Orthodox, who condemned this decision and the Hierarchs had deprived of Sana. | ||
| September 23, 1608 - October 1, 1610 | Heroic Protection of the Trinity-Sergius Monastery during the siege to His Polish troops. | ||
| Autumn 1632 | The foundation of the Kiev-Mogilyan College. | ||
| Nach March 1653 | The beginning of the liturgical reform (Nikonovsky Pierce). | ||
| July 10, 1658 | Leaving the Patriarch Nikon of the First Prone. | ||
| February 1666 - February 1667 | Cathedral with the participation of the Eastern Patriarchs, who considered the correction of church books and the "Case of Patriarch Nikon". The Cathedral decided to deprive Nikon Sana Patriarch. | ||
| November 1685 | The transition of the Kiev Metropolis to the jurisdiction of the Moscow Patriarchate. | ||
| December 12, 1685 | Foundation of the Slavic-Greek-Latin Academy in Moscow. | ||
| 1720 | Edition of the "spiritual regulation". | ||
| January 25, 1721 | Manifesto on the establishment of the Spiritual College, soon renamed the Holy Governing Synod. | ||
| 1751 | Edition in Moscow corrected Bible translation (Elizavtinskaya). | ||
| February 26, 1764 | Manifesto on the secularization of church real estate in Russia. In 1786-1788. The secularization of the monastery defendant in Malorusia and Slobodskoy Ukraine, in 1793-1795, in South Lithuania, Western Belarus and in Western Ukraine was carried out. | ||
| 1799 | Drawing up by the Moscow Metropolitan Plato (Levshina) "Rules of One Survey". | ||
| 1811 | Education of the Georgian Exarchate as part of the ROC. | ||
| 1813-1826 | The activities of the Biblical Society in St. Petersburg, work on the transfer of Holy Scriptures into Russian (the translation was over in 1876). | ||
| February 12, 1839 | The Cathedral of the Uniate clergy in Polotsk, who adopted an act of accession to Orthodoxy. | ||
| April 17, 1905 | Manifesto "on strengthening launched warpness." | ||
| August 15, 1917-20 September 1918 | Local Cathedral of the Orthodox Russian Church. | ||
| October 28, 1917 | The killing of the Archpriest John Kocharyova. The beginning of the Bolshevik terror against the church. | ||
| November 5, 1917 | The election of the Patriarch of the Moscow and All-Russian St. Tikhon in the Church of Christ the Savior. | ||
| November 21 - December 2, 1921 | I Russian All-Communication Church Cathedral in the Srem Karlovtsy, the formation of the Russian Orthodox Church abroad. | ||
| May 16, 1922 | Education of renewed higher church management, updated split. | ||
| December 14, 1925 | Nizhny Novgorod Metropolitan Sergius (Shergorodsky) began to execute the duties of the Deputy Patriarchal Location, from December 22, 1936 - the Patriarcharic Throne Location. | ||
| July 29, 1927 | The publication of Metropolitan Sergius and the Temporary Patriarch of the Sacred Synod "Messages to Shepherds and the Pacific" ("Declaration") on the attitude of the Russian Church to Soviet power. | ||
| September 8, 1943 | The bishop cathedral, who chosen the Patriarch of Moscow and All Russia, Sergius (Stragor). | ||
| January 31 - February 2, 1945 | Personal Cathedral of the ROC, who has chosen the Patriarch of Moscow and All Russia Alexy (Simansky). | ||
| 8-9 March 1946 | The Lviv Cathedral, which was reunited by the uniation of Galicia with the Russian Church. | ||
| July 18, 1961 | The Bishops Cathedral in the Trinity-Sergius Lavra, which approved the reform of parish management. | ||
| May 30 - June 2, 1971 | Local Cathedral, who chosen the Patriarch of Moscow and All Russia, Pimen (Izvekov). | ||
| June 5-12, 1988 | Celebration of the 1000th anniversary of the Baptism of Russia. | ||
| 6-9 June 1988 | The local council adopted the Charter on the management of the Russian Orthodox Church. | ||
| 1989 | The establishment of the Belarusian Exarchate. | ||
| June 7-10, 1990 | Local Cathedral, who chosen the Patriarch of Moscow and All Russia Alexy (Ridigra). | ||
| October 25-27, 1990 | The bishop Cathedral, who provided the independence of the Ukrainian Orthodox Church. | ||
| June 11, 1992 | The Bishop Cathedral, which decided to eruse from San for the soluble activities of Metropolitan Filaret (Denisenko) (at the 1997 Bishop Cathedral, Philaret (Denisenko) was anathematized). | ||
| January 7, 1995 | The beginning of the construction of the Church of Christ the Savior in Moscow. | ||
| January 2-7, 2000 | The unmarried celebration of the 2000th anniversary of the Nativity of Christ on the Holy Land. | ||
| August 19, 2000 | Consecration of the Church of Christ the Savior in Moscow. | ||
| August 13-20, 2000 | The jubilee bishop cathedral, canonizing the premisses of new martyrs and confessors of the Russian and adopted a new charter of the Russian Orthodox Church. |
Bibliographic list
Sources:
1. Internet sites: Russian Orthodox Church, Moscow Patriarchate, Central Commands "Orthodox Encyclopedia". 2000 - 2005.
Section 4.
World religions presented in the Russian Federation
Christianity, Buddhism and Islam are called world or universal religions. World prevalence and universal in character, which is not focused on some specific national, social or professional groups of people, but can combine them in their religion.
Christianity
Topic 12. Catholicism
5. 1. Division of the division of the Western and Eastern Churches: theological, historical, cultural.
6. Separation of 1054 years.
7. Differences of Orthodox and Catholic dogmatic teachings. Second Vatican Cathedral.
8. Modern Catholic Social Doctrine.
The separation of the Christian church on the Eastern and Western occurred under the action of many various reasons that the centuries, imposing on each other, were told the unity of the Church, until finally, the last binder thread was cut. Despite all the diversity of these reasons, we can conditionally allocate two main groups among them: religious and ethno-cultural.
Actually religious reasons for the split two: the desire of the Roman high priests to the absolute power over the church and dogmatic deviations from the general Christian creed, formulated by the Seven Universal Cathedrals, among which the most important is the change in the Nikeo-Tsoregrad Symbol in the FilioQue insertion (lat. "And from the Spirit") "One of the dogmas of the Catholic Church, according to which the Holy Spirit comes not only from God's God, but also from the God of Son.
The following group of phenomena, resolutely contributing to the weakening of church unity, even at the time when it remained, refers to the field of national and cultural conditions for the development of Christianity in the West and East.
No church avoided in its history of the influence of these conditions, but in this case we are dealing with the collision of the two most powerful traditions of the ancient world - Hellenic and Roman. The difference in the ethno-cultural aspiration of these traditions laid the deep differences in the assimilation of Christianity in the West and the East. This "opposite of carrying ethnic groups" is slowly, but steadily increased the degree of alienation, until it finally has become a reality in the XI century. And the reason was no longer only in the attractions of dad. Different were the directions of the development of church life.
The peoples of the Ellinsky world, according to the historian Church B.M. Melioran, "Christianity understood mainly as a bog-level metaphysics and ethics, as over the specified path to moral perfection and salvation of the person and to the knowledge of God's essence." This explains the fullness of the inquisite theological life of the East, which equally poured herself and in the depths of the God of God, and in heretical deviations from him, shaking and exhausting eastern church organism.
On the contrary, that V.V. Bolotov, another historian of the church, called the "impact of Romance to Christian", expressed himself in the patient and the methodical creating of the church building, for the Romans "as the world's most state in the world, as the creators of exemplary right understood Christianity as a public-storage program of a public device ... where East saw the philosophical and moral idea, there the West created the institute. "
The accumulation of deviations from the general teaching and life of unrequited still church testified independent development The western half of her, which was fixed in the split, which became, according to one of the most prominent Slavophiles A.S. Homyakova, "arbitrary, unreserved the best of all the east." The Eastern Church did not jerk something new to the Cathedral Truths, worthy of such works and tests, it was the West that began to change them, and this departure from the Cathedral approved teachings and being of the Church was solved by a split of 1054. The subsequent development of the church only confirms this conclusion, for the total faith of an undivided church remains in the eastern church in unchanged even to this day, while the past centuries agitated the independent church development of the West with multiple innovations that are increasingly removing it from the overall heritage.
Growing independence, even self-sufficiency of the west accompanied the depletion of the cathedral began in the life of the Universal Church,which could no longer resist decay. In the old century, the cathedral was convened for resolution, and the strength of his decisions was instructed and joined the warring. After the end of the era of the universal cathedrals, there was no retention beginning, and innovations and new items that appear from the West were no longer led to the convening of the new Universal Cathedral, which could protect the world of church from decomposition.
We can get a more complete idea of \u200b\u200bthe degree of alienation of the West and the East if we turn to the events directly preceded by the great split.
In the middle of the 9th century, Byzantium was shocked just to experience the struggle with the iconoborism, and after his defeat, two parties were formed: "Zilot", or supporters of a merciless struggle against heretics, and the "iconomists" attitude towards them.
The confrontation between these parties was resulted in a fierce confrontation of Patriarchs Foto and Ignatia, in which Rome accepted the most active part. The consequence of the confrontation was the rupture of the relations of the East and the West, which ceased only after the Holy Sophia Cathedral of 879-880. In addition to papal legates, representatives of Oriental Patriarchates and many bishops arrived at the cathedral, the number of which reached 383. Thus, it was one of the most representative councils with the exception of Chalkidonsky.
At this cathedral, with the participation of legates, a resolution was made against attempts to enter the FilioQue faith. The claims of dads to the Supreme Power in the Church were again convicted, and one of the rules of this cathedral confirmed the complete equality of the Bishops of Rome and Constantinople. The Nikeo-Tsareghad Symbol of Faith was announced at the cathedral and a decree on its complete immutability was decided, and it was also decided to "prevent any innovations in the management of the Universal Church. The St. Sophia Cathedral was often referred to the number of universal, and right up to the XII century. Western Church. Preceded Great Decals Decades are a picture of the "thin world", which was often broken and eventually resolved the "good quarrel". V.V. Bolotov cites impressive statistics of the historical relationship of Eastern and Western churches. Of the five and a half centuries, past Since the Milan Edicta of 312, who has ceased persecution of Christians and recognized Christianity the official religion of the Roman Empire, only for 300 years the relationship between churches was normal, and for more than 200 years they, for one reason or another, turned out to be interrupted.
In church history, there is a point of view, according to which Rome deliberately aggravated the relationship with the East before the great split, seeking their rupture. For such a desire, there were its foundations, because the disobedience of the East clearly shone to Rome, undermined his monopoly, therefore, as B. Melioransky writes, "the East refuses to obey and there are no funds to force him to obey; it remains to declare that obedient churches and the essence of the whole true church" .
The reason for the final rupture in July 1054 served another conflict due to the church possessions of the Pope Lion IX and Patriarch Mikhail Kerullaria. Rome last tried to achieve the unconditional obedience of the East, and when it became clear that it was impossible, then the papal legats, "I miss their own words, resistance to Mikhail," came to the temple of Saint Sophia and solemnly laid out to the throne of the Bulla of Outcondition from the Church Which is: "By the authorities of the Holy and inseparable Trinity, the Apostolic Department, by the ambassadors of Kami, we are all saints of the Orthodox fathers of seven cathedrals and the Catholic Church. The absurdity of what had completed the fact that Dad, on behalf of whom they uttered AnaPheme, was already dead, he died back in April 1054.
After serving the legates of Patriarch, Mikhail Kerullary convened the cathedral, on which Legates and their "wicked Scripture" after consideration were devoted to Anathema. It should be noted that the Anathema was not predicted with the entire Western Church, just as Cardinal Humebert did in relation to the eastern, but only the Leglia themselves. At the same time, of course, they retain the power of condemnation of catalogs of 867 and 879 with respect to Latin innovations, FilioQue and papal claims for the championship.
All the eastern patriarchs were notified of the decisions taken by the District Epistle and expressed their support, after which the church communication with Rome ceased at the East. No one denied the honorary championship of the Pope, established by the fathers, but no one agreed with his supreme power. The consent of all Eastern Proposals in relation to Rome confirms the example of Peter III, the Patriarch of Antioch, which struck the name of the Pope from the commemoration of the Patriarch worship, along with other Orthodox patriarchs (from diptyths) long before the great split. The correspondence of Peter III is known with the Roman throne about the possibility of restoring unity, during which he received a letter from Rome with a laying point of view. It was so struck him that Peter III immediately sent him to Patriarch Mikhail, accompanied by very expressive words: "These Latinians, in the end, are our brothers, despite all their rudeness, ignorance and addiction to their own opinion, which sometimes reduces them with direct Roads. "
Differences of Catholic and Orthodox dogmatic exercises
According to the chronicle tradition, the foundations of the Christian faith brought on Russia the Apostle Andrei and therapy in the middle of I V.N. The penetration and spread of Christianity among the East Slavic tribes was due to the following factors:
Trade and economic and spiritual and religious connections with Byzantium;
Gradual evolution of paganism towards monotheism;
The process of state formation;
The need to strengthen the power of the Kiev Prince:
The development of feudal relations and the need to justify social inequality;
The need to adopt Russia to pan-European political realities, spiritual and cultural values.
By virtue of the peculiarities of the geopolitical position of Russia between Europe and Asia, Prince Vladimir had a wide religious and civilizational choice. Theoretically, Russia could take one of the three religions, which was confessed by neighboring states: Islam - Volga Bulgaria, Judaism - Khazar Kaganat, East Christianity - Byzantium, or Western - most European countries. The choice of Orthodoxy is explained by the following factors:
The universal nature of the creed acceptable for all people;
The principle of the domination of secular power over the spiritual;
The influence of Byzantium and the need to strengthen the military-political union with this state;
Missionary activities of Cyril and Methodius, the baptism of Princess Olga;
The ability to make worship in the native language, the attractiveness of the decoration of the temples.
In 988, the mass baptism of Kiev residents in the Dnieper took place. After that, priests in the active support of the squad baptized residents of other Russian cities. The peculiarity of Christianization of Russia has become a dustness, i.e. Preserving a number of pagan rituals and beliefs.
The history of the Orthodox Church in Russia begins with the formation of Kiev Metropolis, dependent on the Constantinople Patriarchate. Constantinople patriarch was right:
Bless Metropolitans at the Department;
The right of the court over the Metropolitan;
The right to resolve religious and ritual disagreements.
In the history of the Kiev metropolis, only two Metropolitans were Russians: Illarion, elected in 1051 and Clement in 1147
The Russian Church was divided into dioceses headed by bishops, first at 6 (x century), then at 15 (XIII century). The highest clergy of the Kiev Church was due to the state security - decades from the princely income. There were other sources of income: trade and vessel duties, monastic victobs.
The second stage in the history of the Russian Orthodox Church is Moscow (XIII-XIY centuries). During this period, the church was unifying the power in the conditions of feudal fragmentation and Tatar-Mongolian yoke. Russian principalities had to fight with Western European invaders. Novgorod Prince Alexander Nevsky abandoned the Union with the Catholic Church in exchange for military assistance and was subsequently counted for the facility of the Saints Orthodox Church.
During this period, the throne of Metropolitan Metropolitan is transferred to Moscow. A significant contribution to the national liberation movement was made by Metropolitan Alexy and Igumen Sergius Radonezhsky.
In the middle of XY. The Russian Orthodox Church has become autocephalous. In 1438, the Cathedral was held in Florence, which was adopted by the Union between the Pope Roman and the Byzantine Patriarch Joseph, which recognizes the primacy of Rome. Metropolitan Isidore, who headed the Russian Church, supported the Ulya, but the Grand Duke Moscow Vasily II and the Moscow clergy accused Constantinople in the accommodation and dismissed Isidore. In 1448, a cathedral was convened in Moscow and the Metropolitan was raised by Ryazan bishop ion.
At the end of XY. The Russian Orthodox Church collided with the Herges of the Zhildins and Strigolnikov. Heretics rejected God's trollery, the divinity of Jesus Christ, did not recognize church sacraments and hierarchies.
Large resonance in the public life of Russia had a controversy of Josephlands led by Joseph Volotsky and nonstustors led by Nil Sorovsky. The first defended the right of the church and monasteries for land ownership and recognized the departure of secular power, arguing that the power of the prince from God. Nastyasters were for the independent church and opposed the accumulation of wealth.
Metropolitan Macarium walked on the kingdom of Ivan IY Grozny, arguing the idea of \u200b\u200bthe divinity of the royal power. In the middle of XYI century. There is a canonization of 39 Russian saints, unification of rites and a cult. The stalloral cathedral of 1551 introduced the church Chin Protopopov, who followed the discipline of the clergy, secured the customs to be baptized by two fingers, to make a procession in the direction of the Sun (embonod's), etc.
As a result of the strengthening of the Moscow centralized state, the statement of the patriarchate was made possible in 1589. The first Russian patriarch was Job. The third stage in the history of the Russian Orthodox Church is the Patriarch 1589-1700. After the death of Boris Godunov and his son, the Patriarch Job refused to recognize the authorities of the Samodmitry I, for which he was exiled to the monastery. Another outstanding personality of "troubled-time" was the Patriarch of Hermogen, who in the conditions of Polish-Swedish intervention defended the idea of \u200b\u200bthe Orthodox kingdom. From 1619 to 1633 Moscow Patriarch was the father of King Mikhail Fedorovich - Philaret. He became the co-program and received the title "Great Sovereign".
In the middle of XYII century. There was a split in the Russian Orthodox Church, which became a consequence of church reform. The main reason for the reform was the realization of the monk of the monk Philof Sea "Moscow - Third Rome", which established the historical continuity of Moscow in relation to the first Rome, "put in Latin heresy", and the second Rome - Constantinople, seized by the Turks in 1453. This concept provided the national unity of the state and the right to spread Orthodoxy outside Russia. To turn Russia to the Center for Orthodoxy, it was necessary to correct the liturgical books and unify rites in Greek samples. In addition, many mistakes have accumulated in the books. The development of the reform contributes to the development of typography.
Patriarch Nikon (1652-1666) played an important role in the holding of church reform. During the reforms, the two-purpose sign was replaced by three, instead of "Jesus" began to write "Jesus", along with the eight-pointed cross and the four-pin, walking around the altar began to perform against the movement of the Sun, etc. There were changes in icon painting, church architecture and music.
But the reforms were not taken by all. Many priests and laity opposed the Greek samples, considering their retreat from true faith. The leader of the Old Believers was Avvakum Protopop. The followers of the old faith fled in the deaf corner of Russia - north, to Siberia. Acts of protest became self-immolation, "stagnation", social excitements.
During the reform period, there was a conflict between Nikon and King, Alexey Mikhailovich. The conflict is based on the relationship between secular and spiritual power. The idea of \u200b\u200bthe Patriarch that "the priesthood above the kingdom" led to its lowland. Church Cathedral 1666-1667. Having deprived Nikon Sana and finally approved the reforms, accusing the Old Believers in the split.
The consequences of these events were:
The appearance of the Old Believer Church;
Approval of the church of the new rite;
Approval of the priority of secular power over the spiritual;
Loss of the church of the monopoly on the ideology;
The development of secular culture and public thought.
The official church imposed AnaFee on Old Believers, removed only in 1971.
Among the Old Believers can be distinguished by two main directions - Popovets and Pleepovtsev. Plees believe that the postreform clergy is incorrect and has no right to exist. They retained only two sacraments - baptism and confession. Popovtsy retained the priesthood.
The synoidal period in the history of the Russian Orthodox Church (1700-1917) began after the death of Patriarch Adrian. The new Patriarch Peteri did not allow himself to choose, and the church was headed by the Patriarcharchy Patriarchard Stefan Yavorsky. The king subordinate to the clergy to the monastic order, translated the clergy for a salary, conducted a partial secularization of church lands.
In 1721, a spiritual regulation was adopted, according to which the patriarchate was replaced by Synodal. The Holy Government Synod was headed by an Ober-prosecutor and consisted. The church reforms of Peter contributed to even greater submission to the Church by the state.
At the end of XYIII century. The church lost almost all of his land possessions, and her property fell under state control. In XYIII century. The missionary activity of the Church, promoting the spread of Orthodoxy in Siberia, in the Far East, the Caucasus actively developed.
The synodal period is characterized by the revival of monastery life and older. Special glory acquired elders of the optical desert - Seraphim Sarovsky (1760-1833), Amvrosy Optina (1812-1821), John Kronstadsky (1829-1908).
In the XIX century There was a large number of spiritual educational institutions. Under Alexandra I, they were combined into one system. In the middle of the 19th century The number of clergy reached 60 thousand people. Until the middle of the century, the clergy was a closed estate, but in 1867 it was allowed to enter all classes in the seminary. By 1917 there were 57 seminaries and 4 spiritual academies.
In August 1917, the All-Russian Secondary Cathedral of the ROC began work in Moscow, which lasted until 1918. On October 28, 1917, it was decided to restore the patriarchate. Tikhon was elected new patriarch.
Under Soviet power, a number of legislative acts were adopted, not only separating the church from the state, but also put it in a discriminated position. During the period of the Civil War, the church and clergymen were subjected to harsh persecution. For 1918-1922 27 bishops were arrested, and 40 thousand remained from more than one hundred thousand priests.
In February 1922, he confiscated the jewelry of the jewel to fight hunger. Patriarch Tikhon sent a message in which he allowed a voluntary donation of values, with the exception of sacred subjects. Repressions continued with the confiscation of church property, more than eight thousand clergymen died.
To establish a civil world and stop persecution of the clergy, Patriarch Tikhon in June 1923 recognized the legality of Soviet power. The main task of the Patriarch was to preserve the canonical integrity of the church, the purity of the creed in a powerful anti-religious campaign.
After the death of Tikhon in April 1925, the church was headed by the Patriarcharchy Patriarch Metropolitan Sergius. In its Declaration of 1927, he declared the loyalty of the Church to the Soviet government in civil relations, without any concessions in matters of faith. This statement did not stop the repression and by the end of the 30s. Only a few hundred churches were operated in the USSR and only four bishops remained in their positions. All monasteries and theological educational institutions were closed.
On the first day of the Great Patriotic War, Metropolitan Sergius, in his message, called on the Orthodox to protect the sacred land of the Fatherland from the invaders. The Russian Orthodox Church did a lot to strengthen the patriotic senses of Soviet people. The church introduced more than 300 million rubles to the Defense Fund, the Tank Column of Dmitry Donskoy, Avia Sockery "Alexander Nevsky" was built on its funds.
In September 1943, the Patriarchate was restored. In February 1945, Metropolitan Leningradsky Alexy was elected to the place of deceased Sergius Patriarch. References of the first post-war years led to an increase in the number of applicable churches, the discovery of two spiritual academies and eight seminary. But the church was forbidden to conduct any other activities other than worship services and the preparation of priests.
In 1961, the ROC joined the World Council of Churches. In the 70th. Patriarch Pimen led active anti-war activities. On his initiative, the World Conference "Religious figures for a durable world, disarmament and fair relations between nations" was held in Moscow.
The situation in the church has changed in the middle of the 80s. In the anniversary 1988, more than a thousand parishes were opened, increased reception to the spiritual seminaries. The celebrations on the occasion of the 1000th anniversary of the Baptism of Russia took place throughout the country.
In May 1990, after the death of Piman, Alexy II became a new patriarch. In the 90s. There was a genuine branch of the church from the state. The state no longer promoted atheism. The religious organization was recognized as a legal entity with the right to possess property, engage in social, missionary, charitable activities.
In August 2000, the "Basics of the Social Concept of the Russian Orthodox Church" were adopted at the Bishops of the Russian Orthodox Church. This document is formulated and systematized by the position of the Church on a wide range of issues - economic, political, moral.
In May 2007, the "act of canonical communication" was signed by the Russian Orthodox Church and the Russian Orthodox Church abroad. This document has become the result of long-term work to eliminate the contradictions and association of churches on a mutually acceptable basis.
In January 2009, Kirill became the new Patriarch.
Literature
1. Gribanov A. Orthodoxy / A. Gribanov // Science and Life. - 1993. - №6.
2. Kartashov, A.V. History of the Russian Church. In 2 tons. / A. V. Kartashov. - M., 1993.
3. Men, A. Orthodox worship. Sacrament. Word. Rite. / A. Men. - M., 1989.
4 Orthodoxy: Dictionary. - M., 1989.
5. Kolesnikova, V.S. Russian Orthodox holidays / V.S. Kolelesnikova. - 2nd ed., Ups added. - M., 1996.
6. Reelson, L.L. The tragedy of the Russian Church of 1917-1945 / L. L. Rogelson. - M., 1999.
7. Nikitin, V. New holiday - the feast of church unity. The act of canonical communication of the Russian Orthodox Churches \\ V.Nikitin // Science and Religion. - 2007. - №11.
8. History of religions in Russia: a textbook / ed. I.Y.Thetrophimchuk. - M., 1995.
9. A new Patriarch of Moscow and All Russia was elected. // Science and Religion. 2009. №2.
10. Babkin MA Subject Cathedral 1917-1918: The question of the conscience of Orthodox flock. // Questions of history. 2010. №4.
11. Vyatkin V.V. Church policy of Anna John. // Questions of history. 2010 №8.
12. Pashkov V. Monastion in Russia in the Mirror of Statistics. // Science and Religion. 2010. №8
13. Malo K. God-attracy or an accordion? (Russian Orthodox Church and Soviet Heritage). // Science and Religion. 2010. №9.
14. Peter I and Patriarchs // Science and Religion. - 2006 - 2006. - № 12.
15. Russian Orthodox and Roman Catholic Church: prospects for cooperation. // Science and Religion. - 2005. - № 6.
16 http: // www.russion-ortodoks-church.org.ru/
The history of the Russian Orthodox Church (ROC) begins in 988, when Kiev Prince Vladimir decided to baptize Rus. However, archaeological excavations indicate that Christians were in Russia and up to 988. Most likely, these were merchants who were trading with Byzantia. However, it's almost nothing about this part of the history of the Russian Church, in which the quality of Russian Christian communities, who they obeyed - there is also no information about this.
In 988, the first dioceses were formed with the baptism of Russia - in Kiev, the Kiev metropolis, dominant over all Russian Church, in 990 - Rostov Diocese, in 992 - Novgorod. During the period of the state of the state to the specific principalities, each of them was striving to have their own diocese, so as not to depend on others not only politically, but also spiritually. However, the total number of dioceses was not great - it did not exceed two dozen, and at the beginning of the reform of the Patriarch Nicon there were 13. The dependence of them from the central Metropolis was often conditional - so Novgorod Archbishop, who was one of the most important officials of the Boyar Republic, was actually elected from Kiev.
The Orthodox Church of Russia was dependent on the Constantinople Patriarch and her chapters - Metropolitans - were appointed from the capital of the empire. Often these were the Greeks, not interested in the development of Russian features of the Church. The separation of the church began with the conquest of part of the Russian land by the Lithuanian principality, and then the Lithuanian-Polish kingdom. The King of Polish and Prince Lithuanian was interested in the formation of his own, independent of Russia, Orthodox Metropolis. Already in 1354, the Metropolitan of a Volyno-Lithuanian novel was ordained, but the independent Lithuanian Metropolitan with the center did not fit in Wilna (although the struggle for it was carried out until the middle of the 15th century). With the strengthening of Moscow, when it actually became the center of a single Russian state, there was a need for both Metropolitan, which has its own throne in Moscow. Such Metropolitan became ion elected in 1431. However, he did not follow his election, and two more metropolitans were in Kiev. Only after the flight of Metropolitan Isidore, Ion was recognized as dioceses and ordained on December 15, 1448, and was not appointed from Constantinople. Thus, the Russian Church actually acquired independence - autochefali, which one hundred and and a half hundreds of years were not recognized as the rest of Orthodox churches. It was with the formation of the actual automotive Russian church that the division of the Church on the Moscow and Western Russian (located within the compulcpensive speech) began, the Metropolitan of Western Russian Church remained.
However, the Catholic Common Commonwealth was interested in complete subordination of Orthodoxy Pope Roman. In the West Russian Church, attempts to transfer the church to the Ulya with Rome began. These attempts were successfully completed on December 25, 1595, by signing the Brest Union, according to which church hierarchs, retaining the Orthodox ritual, took the departure of the Pope and the dogmas of the Catholic Church .. The Kiev Metropolitan Mikhail (Ragoza) was accepted by the Kiev Metropolitan (Rodza) and five more diocesses - Lutsk, Helm, Brest - Vladimir, Pinskaya, Polotsk. Then Peremyshlskaya, Smolenskaya (1626) and Lviv (1700). In parallel with the adoption of the Hierarchs and actually the destruction of the Hierarchy of Orthodox, the Union was rapidly imposed in separate arrival. Until 1622, the Orthodox Church in part of the Commonwealth existed as separate monasteries and parishes subordinate to the Constantinople church. A constant religious uprisings and friction on the territory of modern Ukraine and Belarus, and to reduce the tension, was decided to resume the Orthodox Kiev Metropolitan to reduce the tension. In 1622, for the first time in 27 years, Metropolitan appeared in Kiev, appointed from Constantinople. On 1685, Kiev Metropolitans were the Exarchases of the Constantinople Throne. Finally, in 1685, Kiev Metropoline in fact the Diocese of the Russian Church of the Russian, January 27, 1688, the Moscow authorities prohibit the Kiev Metropolitan to be called the Metropolitan "All Russia", finally subordinate to the Kiev Department of Moscow.
Meanwhile, important changes have occurred in the Russian church. In 1589, Moscow Metropolia was transformed into the Patriarchate, and her autocephaly was recognized as the rest of the local churches. Patriarch became an extremely important figure in Russian society. In 1652, Nikon became the Patriarch. To strengthen the positions of Russian Orthodoxy in the new Russian territories (now Ukraine) and raising its international prestige, he spent a liturgical reform (correction of liturgical books and icons according to Byzantine samples, adjustments to rituals, in particular writing Jesus instead of Isus, the introduction of three-perceln Replacing earth worship bowls, changing the direction of the divine service (collapse), the admission of the six-pointed cross, along with the eight-pointed, the introduction of regular church preaching). The liturgical changes were imposed on the likeness of Greek (which, unlike Russian rites, changed throughout the prior time). As a result of the reform, the church split, a part of the population and clergy did not want to make changes. The Cathedral of 1666-1667 betrayed the Anathema of all opponents of the reform, finally consolidated the split in the church. The eldest movement of the Old Believers soon broke up into many flows, often not at all similar to each other. Also, the Old Believers aroused the protest and method of holding reforms - they were adopted not by the cathedral, but solely by the Patriarch.
A new turn in the history of the church occurred in 1721. Peter I, the displeased existence of a powerful church figure, a very authoritative in society - Patriarch destroyed this position. At first, after the death of Patriarch Adrian in 1700, a new patriarch was not elected, and the location was appointed, and in 1721 the Patriarchate itself was officially canceled, and a collegial body was formed to lead the church - Synod. At the head of Synod, the Ober-Prosecutor stood, who did not belong to the church hierarchy, which was an ordinary royal official.
Synodal control existed before 1917, when after the October Revolution, the Patriarchate was restored at the Local Cathedral. Patriarch was elected Vl. Tychon (Belavin). Until February 1918, the Russian Church had state status. Practically from the very beginning, the brutal persecution of the church, which lasted the entire period of the existence of Soviet power began. Also, the church was shocked by a number of splits. First of all, the Ukrainian autocephalous Orthodox Church, formed in the territory of the Ukrainian Republic, was separated from it. An opposition movement appeared, actively supported by Soviet repressive bodies, called renewed. During the highest lifting period, it was supported by almost half of the ruling bishops (37 of 73, and almost all Orthodox bishops were in conclusion). From the very beginning, it was not homogeneous and various churches formed by the updates were never united. After the death of Patriarch Tikhon in 1924 and 1943, the church against which an active repressive policy was carried out, again did not have the ruling patriarch. After 1927, from Metropolitan Sergius, who recognized the Soviet authorities, separated churches and groups (some of them turned into very closed sects), and did not recognize the new power that received the collective name True-Orthodox Church (the largest of these groups were Josephlia And. Danilovtsy), there was also a powerful movement of the "uncommordant", which were not formally broken from the ROC, however, did not remember the Liturgy of the location of the M. Sergius.
The Soviet period of the Church is the time of persecution, mass destruction of temples and clergy. For decades of repression, most temples and monasteries were destroyed (for example, in 1912 in the Smolensk diocese there were 812 churches, 102 chapels and 16 monasteries; for January 1985 - only 35 temples). Only during World War II, wishing to mobilize all available resources (including spiritual), the leadership of the USSR began to produce from campus of clergy and resolve the legal existence of a limited number of churches. The name Russian Orthodox Church was adopted as official and recognized by the state in the fall of 1943. Then the patriarchy was restored. After the end of World War II, UGCC was eliminated at the affiliates of Western Ukraine, whose temples were transferred to the ROC. Prior to the fall of the Soviet regime, the parishes in the West of Ukraine constituted the majority of the current parishes of the Church. During the Khrushchev "thaw", a new wave of closing churches begins - if 14477 temples and prayer houses accounted for 14477 (however, it is from 1949 that the closure of temples begins, in 1959 only scoring), in 1965 they remain only 7551.
Introduction to the USSR perestroika and publicity gave a new impetus to the development of the Church, especially after the Millennium of the Baptism of Russia in 1988. There was a mass baptism of previously not baptized people, the opening of the temples, the ordination of new priests. For 1988, there were 76 dioceses in the RPC, 6893 arrival, and the total number of clergy was 7397 people. However, on the territory of Ukraine, the church suffered significant damage - left the underground UGCC, the activities of the Ukrainian autocephalous Orthodox Church were restored. In 1991, an autonomous Ukrainian Orthodox Church was formed, and in 1993, Her Metropolitan Filaret held a unifying congress with UAPC, forming UPC KP. But it did not destroy the ROC in Ukraine, it is still the most numerous confession in the country. The second painful blow of the Church, the separation of part of the Estonian diocese and its accession to the Constantinople Patriarchate, as a result of which there were very tense relations between the two patriarchates. On the other hand, the number of temples and parishes is growing throughout Russia and neighboring countries, and the influence of the church is growing. On May 17, 2007, communication with the ROCI was restored. In 2008, according to official statistics, Moscow Patriarchate unites 156 dioceses, which serves 196 bishops (of which 148 diocesan and 48 vico). The number of arrival of the Moscow Patriarchate reached 29,141, the total number of clergymen is 30,544; There are 769 monasteries (372 male and 392 female). For December 2009 there were already 159 dioceses, 30,142 arrival, clergy - 32,266 people
