RELATIONSHIP OF THE RUSSIAN ORTHODOX CHURCH AND STATE IN RUSSIA IN THE XIX - BEGINNING XX CENTURIES

2017 ◽  
Vol 73 (9) ◽  
Author(s):  
Ershov Bogdan Anatolievich ◽  
Volkova Ekaterina Alexandrovna
Keyword(s):  
Church And State ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Relationship Of

scholarly journals SOCIO-CULTURAL INTERACTION FORMS OF CHURCH AND STATE ON THE EXAMPLE OF THE RUSSIAN ORTHODOX CHURCH

2019 ◽  
Vol 7 (6) ◽  
pp. 60-64
Author(s):  
Evguenia Alexandrovna Belyaeva ◽  
Elena Aleksandrovna Venidiktova ◽  
Dilbar Valievna Shamsutdinova
Keyword(s):  
Church And State ◽  
Well Being ◽  
The State ◽  
Russian Orthodox ◽  
Russian Society ◽  
Orthodox Church ◽  
Cultural Interaction ◽  
Russian Orthodox Church ◽  
Teachers And Students ◽  
The Church

Purpose: the aim of the undertaken study is to consider the dynamics of the church-state relationship in the context of Russian new cultural tendencies at the turn of the century. Methodology: Thus, The methodological basis of the research was formed by philosophical analysis of the church-state relationship, historicism and comparison principles. The following tasks were being solved: defining the interaction ways between the religious organizations and the state on the modern stage of the Russian society development; pointing out the prospects of consolidation of both the сhurch and the state around the democratic civil society fostering program in XXI century; revealing the need to promote respectful attitude towards human values as an integral part of spiritual culture. Result: The authors achieved the following results within the study: A wider notions of church and state were introduced demonstrating the similarity of some of their functions: offering moral guidance for social well-being; historic doctrinal models “caesaropapism”, “papocaesarism” and “symphony(concordance) of powers” were identified and characterized alongside with their secular counterparts - separation and cooperation models of church-state relationship. In conclusion of the article the urgent need for the transition of church-state relationship from political to social and cultural spheres was justified. Applications: This research can be used for the universities, teachers, and students. Novelty/Originality: In this research, the model of Socio-Cultural Interaction Forms of Church and State on the Example of the Russian Orthodox Church is presented in a comprehensive and complete manner.

scholarly journals Translating Anna Karenina - to the Question About the Pragmatics of Translation

2016 ◽  
Vol 7 (2) ◽  
pp. 307-315
Author(s):  
Ekaterina Gurina
Keyword(s):  
Comparative Analysis ◽  
Word Order ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
The Novel ◽  
Russian Orthodox Church ◽  
Anna Karenina ◽  
The World ◽  
Relationship Of ◽  
The Impact

The article deals with the stylistic peculiarities of the translations made by R. Pevear and L. Volokhonsky, L. and A. Maud, J. Carmichael of the novel Anna Karenina by L. Tolstoy on the basis of pragmastylistics and comparative analysis. It tries to analyze the text of the novel using the lingo-stylistic characteristics in accordance with the national bias in the way of thinking and individual creative preferences of every translator taking an attempt to introduce a foreign picture of the world to his countrymen. It underlines the impact of Tolstoy’s complicated attitude towards the customs and traditions of the Russian Orthodox church and the specific relationship of the author of the novel with God and its manifestation in the description of the heroes’ characters. In stresses how vital it may turn out to preserve the author’s ideostyle - lexis and syntax (the word order, the choice of them and the length of the sentences) for the successful interpretation of the writer’s views and stance by the reader.

Mission Delayed: The Russian Orthodox Church after the Conquest of Kazan'

2007 ◽  
Vol 76 (3) ◽  
pp. 511-540
Author(s):  
Matthew P. Romaniello
Keyword(s):  
Seventeenth Century ◽  
Church And State ◽  
Russian Empire ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Active Period ◽  
Russian Orthodox Church ◽  
Muslim Population ◽  
The Russian Empire ◽  
The Church

Muscovy's active period of eastward expansion began with the conquest of the Khanate of Kazan’ in 1552. By the seventeenth century, one observer claimed that the conquest of Kazan’ was the event that made Ivan IV a tsar and Muscovy an empire. With this victory, the tsar claimed new lands, adding to his subjects the diverse animistic and Muslim population of Turkic Tatars and Chuvashes, and Finno-Ugric Maris, Mordvins, and Udmurts. The conquest of Kazan’ provided both the Metropolitan of Moscow and Ivan IV (the Terrible) an opportunity to transform the image of Muscovy into that of a victorious Orthodox power and to justify the title of its Grand Prince as a new caesar (tsar). Since the conquest was the first Orthodox victory against Islam since the fall of Constantinople, commemorations of it were immediate, including the construction of the Church of the Intercession by the Moat (St. Basil's) on Red Square.The incorporation of the lands and peoples of Kazan’ has served traditionally to date the establishment of the Russian Empire. Accounts of the conquest have emphasized the victory of Orthodoxy against Islam, with the Russian Orthodox Church and its Metropolitan as the motive force behind this expansion. The conversion of the Muslims and animists of the region is portrayed frequently as automatic, facing little resistance. More recently, scholars have criticized this simplistic account of the conquest by discussing the conversion mission as a rhetorical construct and have placed increasing emphasis on the local non-Russian and non-Orthodox resistance to the interests of the Church and state.

The Don and Kuban Regions During Famine: The Authorities, the Cossacks, and the Church in 1921–1922 and 1932–1933

2020 ◽  
Vol 48 (3) ◽  
pp. 569-584
Author(s):  
Evgeny Krinko ◽  
Alexander Skorik ◽  
Alla Shadrina
Keyword(s):  
The State ◽  
Survival Strategies ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Historical Phenomenon ◽  
Relationship Of ◽  
The Relationship ◽  
The Church ◽  
Stavropol Krai

AbstractThis article studies the famine of 1921–1922 and 1932–1933 in the Southern Russian regions. Famine as a socio-historical phenomenon is considered in the context of the relationship of state power, the Cossacks, and the Church. The authors reveal the general and special features of the famine emergence and analyze the differences in the state policies of 1921–1922 and 1932–1933. Considerable attention is paid to the survival strategies of the Don, Kuban and Terek populations. Slaughtering and eating draft animals, transfer from the state places of work to the private campaigns and cooperatives, moving to shores and banks, and eating river and sea food became widespread methods of overcoming famine. Asocial survival strategies included cannibalism, abuse of powers, bribery, and more. In 1921–1922, the Russian Orthodox Church fought actively against the famine. In 1932–1933, the Church was weakened and could not provide significant assistance to the starving population. The article was written based on declassified documents from the state and departmental archives, including criminal investigations and analytical materials of the Obedinjonnoe gosudarstvennoe politicheskoe upravlenie [Joint State Political Directorate] (OGPU) recording the attitudes of minds. Also used are personal stories—namely, interviews with eyewitnesses of the famine of 1932–1933, recorded by the Kuban folklorists in the territory of the Krasnodar and Stavropol Krai.

scholarly journals The Russian Orthodox Church and atheism

2012 ◽  
Vol 2 (1) ◽  
pp. 52-57 ◽  
Author(s):  
Teuvo Laitila
Keyword(s):  
Soviet Union ◽  
Church And State ◽  
Soviet Period ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
The Soviet Union ◽  
The People ◽  
Communist Past

After the collapse of the Soviet Union in 1991, the religious tide in Russia has been quick to rise. During the Soviet era, religion – particularly Orthodox Christianity and Islam – was considered to be one of the ‘enemies of the people’. Since the late 1990s however, Russian politicians at all levels of the power structure have associated themselves either with the Orthodox, or on some occasions with the Muslim, clergy. The present state of affairs in the relations between religion and the state are well illustrated by the cordial liaison of the late Patriarch Aleksii II with President Vladimir Putin and the equally warm involvement of President Dmitry Medvedev, and his wife Svetlana Medvedeva, with the new Patriarch Kirill, who was elected in January 2009. Some have even argued that ‘today’ (in 2004) the Church and state are so extensively intertwined that one can no longer consider Russia to be a secular state. Polls seem to support the claim. While in 1990 only 24 per cent of Russians identified themselves as Orthodox, in the sense that they felt themselves to be Russians as well, in 2008 the number was 73 per cent. However, less than 10 per cent, and in Moscow perhaps only 2 per cent do actually live out their religiosity.Why did Russia turn towards religion? Is religion chosen in an attempt to legitimise power, or in order to consolidate political rule after atheist-communist failure? My guess is that the answer to both is affirmative. Moreover, whatever the personal convictions of individual Russians, including politicians, religious, mainly Orthodox Christian, rhetoric and rituals are used to make a definitive break with the communist past and to create, or re-create, a Greater Russia (see Simons 2009). In such an ideological climate, atheism has little chance of thriving, whereas there is a sort of ‘social demand’ for its critique.I therefore focus on what the Russian Orthodox Church (ROC) has had to say about atheism and how her statements can be related to a break with the past and the construction of a new Russia. Or, in my opinion, actually deleting the Soviet period from the history of Russia as an error and seeing present-day Russia as a direct continuation of the pre-Soviet imperial state.

scholarly journals Church and State in Central Russia during the Era of Collectivism

2021 ◽  
pp. 16-26
Author(s):  
С.Н. Джейранов
Keyword(s):  
Church And State ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
Russian Orthodox Church ◽  
Soviet Government ◽  
Military Conflict ◽  
Religious Persecution ◽  
Central Russia ◽  
The Relationship

Статья освещает взаимоотношения Советского государства и Русской право-славной церкви в конце 1920-х — начале 1930-х годов в период коллективизации деревни, которая сопровождалась разрушением традиционного мира, драматической ломкой привычного уклада жизни. В центре внимания — политика наступления на православную идеологию и духовенство, выражавшаяся в закрытии храмов и монастырей, воинствующем атеизме, мерах репрессивного воздействия по отношению к священникам. Территориальные рамки исследования охватывают Центрально-Промышленную (переименованную через несколько месяцев в Московскую) область — мегарегион в 1929–1937 годах, включавший в тот период несколько бывших губерний Центральной России. На материалах Рязанского, Тверского и Тульского округов анализируются протестное движение крестьян против антирелигиозной политики власти, активные и пассивные формы сопротивления. Активные формы крестьянского сопротивления были направлены на защиту храмов от разрушения, духовенства от арестов, а также против запретов на богослужебную деятельность. Кроме того, верующие оказывали сопротивление антипасхальным вечерам и иным провокационным пропагандистским акциям, организуемым Союзом воинствующих безбожников. Основной действующей силой данного протеста были женщины, что предопределило название акций как «бабьи бунты». Пассивные формы протеста выражались в распространении информации о чудесах и знамениях, апокалиптических слухов о скорой войне, гибели советской власти в военном конфликте, грядущем конце света в наказание за вступление в «безбожный» колхоз. Сопротивление дало возможность сохранить храмы как очаги религиозности, сберечь и передать поколениям веру и традиции православной жизни. The article treats the relationship between the Soviet State and the Russian Orthodox Church in the late 1920s — early 1930s, during the era of collectivism, which brought about the destruction of the traditional world and dramatically changed the traditional lifestyle. The article focusesaggressive on the policy of oppressing the Orthodox ideology and the clergy, which manifested itself though atheism, the dissolution of churches and monasteries, religious persecution. The research focuses on the situation in the Moscow region (the then Central Industrial region), which encompassed several former provinces in 1929-1937. The author analyzes the materials relating to the Ryazan District, the Tula District and the Tver District and investigates the data about peasants’ passive and active resistance to the antireligious governmental policies. The active forms of peasants’ resistance were aimed at the protection of churches and cathedrals against destruction, at helping priests avoid arrests, at protesting against bans on religious services. Moreover, believers protested against anti-Easter campaigns and other propaganda campaigns organized by the Union of Aggressive Atheists. Women were the driving force of the protests. As a passive form of protesting against religious oppression believers spread information about miracles and portents, apocalyptic predictions of ongoing wars and the destruction of the Soviet government n a military conflict, apocalyptic prediction of punishment for joining the impious kolkhozes. Due to believers’ resistance to anti-religious campaigns it was possible to protect churches and cathedrals as the hearth of religious belief and to pass the traditions of Orthodox Christianity to other generations.

VAN PROKHANOV’S CRITICISM OF THE MOSCOW CAESAROPAPISM

2021 ◽  
Vol 12 (1) ◽  
pp. 119-129
Author(s):  
N. Maryukhno ◽  
Keyword(s):  
Political Theology ◽  
Church And State ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Negative Consequences ◽  
Russian Orthodox Church ◽  
Imperial Period ◽  
Russian State ◽  
Spiritual Freedom ◽  
The Church

The article examines the socio-political theology of Ivan Prokhanov as a prominent Russian religious and social figure of the early twentieth century, chairman of the All-Russian Union of Evangelical Christians. His critique of the сaesaropapism as structure in the Russian state-church relations of the imperial period is studied. It is proved that Ivan Prokhanov sharply denounced the negative manifestations of caesaropapism, and above all the resistance of the Russian Orthodox Church to constructive reform in accordance with Christian evangelical values. The positions on the church-religious life of the evangelical theologian Ivan Prokhanov and the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev, the leader of the reactionary resistance to any changes, the ideologue of the counter-reforms Alexander III, were compared. In his sharp critique of caesaropapism, he relied on the Christian doctrine of man and society, believing that the legal precondition for overcoming its negative consequences was the separation of church and state, and the need for evangelical awakening of the Russian Orthodox people to gain spiritual freedom.

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