BAPTISM OF Rus', the introduction of Christianity in the Greek Orthodox form as the state religion (late 10th century) and its spread (11th-12th centuries) in Ancient Rus'. The first Christian among the Kyiv princes was Princess Olga. The adoption of Christianity in Rus' ... Russian history
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Baptism of Rus'- BAPTISM OF Rus', the introduction of Christianity in the Greek Orthodox form as the state religion. Started by Vladimir I Svyatoslavich (988 989), who was baptized along with his family and squad, and then began the baptism of Kievites, Novgorodians and others.… … Illustrated Encyclopedic Dictionary
Introduction in Ancient Rus' at the end of the 10th century of Christianity in the Greek Orthodox form as the state religion. The decomposition of the primitive system and the formation of the Old Russian state became preparatory conditions for the change of pagan religion... ... Political science. Dictionary.
Introduction of Christianity in the Greek Orthodox form as the state religion. Started by Vladimir Svyatoslavich in 988-89. Contributed to the development of culture, the creation of monuments of writing, art, and architecture. The 1000th anniversary of the Baptism of Rus' was celebrated... Big Encyclopedic Dictionary
Fresco "Baptism of Saint Prince Vladimir". V. M. Vasnetsov Vladimir Cathedral (Kyiv) (late 1880s) Baptism of Rus', the introduction of Christianity as the state religion in Kievan Rus, carried out at the end of the 10th century by Prince Vladimir Svyatoslavich.... ... Wikipedia
BAPTISM OF Rus'- The traditional name for the introduction of Christianity in Rus'* in the Greek Orthodox (see Orthodoxy*) form as the official state religion. The first in Rus', in order to strengthen trade and political ties with Byzantium, adopted Christianity... ... Linguistic and regional dictionary
Introduction to Ancient Rus' at the end of the 10th century. Christianity as a state religion. Started by Prince Vladimir Svyatoslavich (988 89). Contributed to the strengthening of the Old Russian state, contributed to the development of culture, the creation of monuments... ... encyclopedic Dictionary
Acceptance of Dr. Russia in the end 10th century Christianity as state religion. Some researchers (V.A. Parkhomenko, B.A. Rybakov) connect the baptism of Rus' with the Kyiv prince. Askold (9th century). The decomposition of the primitive communal system, the emergence of social... ... Soviet historical encyclopedia
Baptism of Rus'- events associated with recognition in the con. 10th century Dr. Russian state (Kievan Rus) Christ. religions in quality of official and dominant. Elements of Christianity penetrated into the East. Slavs society starting from the 3rd 4th centuries. All R. 9th century Christianity already existed... Ancient world. encyclopedic Dictionary
Books
- The Baptism of Rus', Gleb Nosovsky. The new book by A. T. Fomenko and G. V. Nosovsky consists entirely of material published for the first time and is devoted to the reconstruction of the era of the second half of the 14th century. In Russian history this era... eBook
- The Baptism of Rus' and Saint Vladimir, Alekseev S.V.. For centuries the Russian people remembered the Kyiv prince Vladimir Svyatoslavich. I remembered 171;affectionate 187;, remembered 171;Red Sun 187;, singing the generosity of feasts and the splendor of the heroic court. Not…
The young Russian state made a noticeable step forward in its development during the reign of Vladimir Svyatoslavovich (980 - 1015). His religious reform was especially important - adoption of Christianity in 988 The ancient Russians were pagans, they worshiped many gods (the god of the sky - Svarog, the god of the Sun - Dazhbog, the god of thunder and lightning - Perun, etc.). Christianity was already known in Rus' even before Vladimir’s baptism. As N.M. Karamzin writes in “History of the Russian State,” Princess Olga in 955, “captivated by Christian teaching, went to Constantinople to be baptized. The Patriarch was her mentor and baptizer, and Emperor Constantine Porphyrogenitus was the successor from the font.”
“Returning to Kyiv, she tried to enlighten the son of Prince Svyatoslav, but received the answer: “Can I alone pass a new law so that the squad does not laugh at me?”
Svyatoslav's son, Grand Duke Vladimir, took the Kiev throne in 980., already in the first years of his reign he realized the need to adopt a single state religion. However, the future baptist of Rus' began his journey as a convinced pagan, and a lot of time passed before his views changed. “He began to seek the true faith, talked with the Greeks, Mohammedans and Catholics about their religions, sent ten intelligent men to various countries to collect news about divine services and, finally, following the example of his grandmother Olga and on the advice of the boyars and elders, he became a Christian” (N M. Karamzin).
The matter of the baptism of Rus' was facilitated by external circumstances. The Byzantine Empire was shaken by the blows of the rebels - Bardas Skleros and Bardas Phocas. Under these conditions, the brother emperors Vasily the Bolgar-Slayer and Constantine turned to Vladimir for help. As a reward for military assistance, Vladimir asked for the hand of the emperors' sister Anna.
The emperors did not fulfill their obligation to give their sister Anna for Vladimir. Then Vladimir besieged Korsun and forced the Byzantine princess to marry in exchange for the baptism of a “barbarian” who had long been attracted to the Greek faith. “Returning to the capital, Vladimir ordered the destruction of idols and statues, and the people were baptized in the Dnieper.” (N.M. Karamzin).
The spread of Christianity often met resistance from the population, who revered their pagan gods. Christianity took hold slowly. In the outlying lands of Kievan Rus it was established much later than in Kyiv and Novgorod. As noted by the famous historian of feudalism S.V. Bakhrushin, Christianization lasted for a number of decades.
The adoption of Christianity in Rus' in the Orthodox tradition is a natural and objective process associated with the development of feudal relations, inclusion in European civilization, formation and development through Byzantine and ancient culture.
The head of the church was the Kyiv Metropolitan, who was appointed from Constantinople or by the Kyiv prince himself, followed by the election of bishops by a council. In the large cities of Rus', bishops were in charge of all practical affairs of the church. The metropolitan and bishops owned lands, villages, and cities. The princes gave almost a tenth of the funds collected to the treasury for the maintenance of churches. In addition, the church had its own court and legislation, which gave the right to intervene in almost all aspects of the life of parishioners.
Christianity contributed to the acceleration of the development of the feudal mode of production in Ancient Rus'. Church institutions, along with princes, had a large land ownership. The progressive side of the activities of the Christian Church was its desire to eliminate elements of slave labor.
Christianity played a large role in the ideological justification and thereby in strengthening the power of the Kyiv princes. The Church assigns to the Kyiv prince all the attributes of Christian emperors. On many coins minted according to Greek designs, princes are depicted in Byzantine imperial attire.
The transition to Christianity was objectively of great and progressive significance. The unity of the Slavs strengthened, the withering away of the remnants of marriage law accelerated.
Baptism also influenced the cultural life of Rus', the development of technology, crafts, etc. From Byzantium, Kievan Rus borrowed the first experiments in coinage. The noticeable influence of baptism was also reflected in the artistic field. Greek artists created masterpieces in the newly converted country comparable to the best examples of Byzantine art. For example, St. Sophia Cathedral in Kyiv, built by Yaroslav in 1037.
Painting on boards penetrated from Byzantium to Kyiv, and examples of Greek sculpture also appeared. The baptism also left a noticeable impact in the field of education and book publishing. The Slavic alphabet became widespread in Rus' at the beginning of the 10th century. As it is written in the chronicle: “It is marvelous, how much good the Russians have done in the land by baptizing it.”
Kievan Rus under Yaroslav the Wise
Reached its greatest power with Yaroslav the Wise (1036-1054). Kyiv became one of the largest cities in Europe, rivaling Constantinople. The city had about 400 churches and 8 markets. According to legend, in 1037, on the site where Yaroslav defeated the Pechenegs a year earlier, the St. Sophia Cathedral was erected - a temple dedicated to wisdom, the divine mind that rules the world.
Compilation “Russian Truth” is also associated with the name of Yaroslav the Wise. This is a complex legal monument, based on the norms of customary law (unwritten rules developed as a result of their repeated, traditional application) and on previous legislation. For that time, the most important sign of the document’s strength was its legal precedent and reference to antiquity. The Russian Pravda reflects the peculiarities of the socio-economic structure of Rus'. The document determined fines for various crimes against the person, covering every resident of the state, from the princely warrior to the smerd and serf, clearly reflecting the degree of lack of freedom. determined by his economic situation. Although “Russian Truth” is attributed to Yaroslav the Wise, many of its articles and sections were adopted later, after his death. Yaroslav owns only the first 17 articles of “Russian Truth” (“The Most Ancient Truth” or “The Truth of Yaroslav”).
“Russian Truth” is a code of ancient Russian feudal law. This document covered every resident of the state from the princely warrior to the serf, clearly reflecting the degree of unfreedom of the peasant, determined by his economic situation
Feudal fragmentation
After the death of Yaroslav the Wise, centrifugal tendencies intensified in the development of the state, and one of the most difficult periods in the history of ancient Rus' began - period of feudal fragmentation, stretching over several centuries. The characteristics of this period by historians are ambiguous: from assessing the period as a progressive phenomenon to a diametrically opposite assessment.
The process of feudal fragmentation in Rus' was due to strengthening the power of the largest feudal lords on the ground and the emergence of local administrative centers. Now the princes fought not to seize power throughout the country, but to expand the borders of their principality at the expense of their neighbors. They no longer sought to change their reigns for richer ones, but, above all, cared about strengthening them, expanding the patrimonial economy by seizing the lands of smaller feudal lords and smerds.
In the patrimonial economy of the large feudal princes, everything they needed was produced. This, on the one hand, strengthened their sovereignty, and on the other, weakened the power of the Grand Duke. The Grand Duke no longer had the strength or power sufficient to prevent, or at least stop, the political disintegration of a single state. The weakening of the central government led to the fact that the once powerful Kievan Rus disintegrated into a number of sovereign principalities, which over time became fully established states. Their princes had all the rights of a sovereign sovereign: they resolved issues of internal structure with the boyars, declared wars, signed peace and entered into any alliances.
The period of feudal fragmentation generally covers the XII-XV centuries. The number of independent principalities was not stable due to family divisions and the unification of some of them. In the middle of the 12th century. There were 15 large and small appanage principalities; on the eve of the Horde invasion of Rus' (1237-1240) there were about 50, and in the 14th century, when the process of feudal consolidation had already begun, their number was close to 250.
At the end of the XII - beginning of the XIII century. three main political centers were identified in Rus', each of which had a decisive influence on political life in their neighboring lands and principalities: in the Northeast - the Vladimir-Suzdal Principality; in the South and South-West - the Principality of Galicia-Volyn; in the North-West - the Novgorod Feudal Republic.
Foreign policy (IX - XII centuries)
At the turn of the 9th - 10th centuries. a systematic offensive of Russian squads began on Khazaria. As a result of these wars, the Russian troops of Svyatoslav in the mid-60s. X century The Khazars were defeated, after which the lower Don and surrounding areas were colonized by Slavic settlers. The city of Tmutarakan on the Kerch Peninsula became an outpost of Rus' on the Black Sea and a major seaport at that time.
At the end of the 9th and 10th centuries. Russian troops made a series of campaigns on the coast of the Caspian Sea and in the steppes of the Caucasus. During this period, the relationship between Rus' and Byzantium, especially trade relations. Trade relations between them were disrupted by military clashes. Russian princes tried to strengthen themselves in the Black Sea region and Crimea. By that time, several Russian cities had already been built there. Byzantium sought to limit the sphere of influence of Rus' in the Black Sea region. For these purposes, she used warlike nomads and the Christian Church in the fight against Russia. This circumstance complicated relations between Russia and Byzantium; their frequent clashes brought alternating success to one side or the other.
In 906, Prince Oleg with a large army went to Byzantium, “the frightened Greeks asked for peace. In honor of the victory, Oleg nailed a shield to the gates of Constantinople. Upon returning to Kyiv, the people, marveling at his courage, intelligence and wealth, nicknamed him the Prophet” (I.M. Karamzin).
During this period of the history of Ancient Rus', a constant struggle had to be waged with nomads. Vladimir managed to establish a defense against the Pechenegs, but, nevertheless, their raids continued. In 1036, the Pechenegs besieged Kyiv, but ultimately suffered a defeat from which they were never able to recover; they were driven out of the Black Sea steppes by other nomads - the Cumans.
A huge territory, which was called the Polovtsian steppe, came under their power. Second half of the 11th - 12th centuries. - the time of Rus''s struggle with the Polovtsian danger.
By this time, the Old Russian state became one of the largest European powers that had close political, economic and cultural relations with many countries and peoples of Europe and Asia.
Baptism of Rus'
After the Baptism of Rus' (988), at the turn of the 10th-11th centuries, a kind of “cultural revolution” began on its lands. Throughout the state there was persecution of pagan culture. Pagans were converted to Christianity not only in cities, but also in rural areas. (This is evidenced, first of all, by the change in the funeral tradition: the ancient custom of committing the body to fire was replaced by the Christian rite of burying the deceased in the ground - head to the west, face to the east.) Of course, such a rapid adoption of new religious principles could not have happened only thanks to the preaching of visiting missionaries . Supporters of traditional beliefs were easily detected, since the smoke of the funeral pyre was visible from afar, and the squad quickly set out to deal with the “infidels.”
Cases of baptism “by fire and sword” also occurred later. They were also established by archaeologists: skeletons with traces of chopped wounds were found during excavations of the Krivichi burial mound group in the village of Kablukovo (Moscow region); and after the massacre committed against the “pagans”, local residents began to bury the dead in a grave pit - in a Christian way. In rural necropolises of the 11th-12th centuries. the strengthening of Christian rituals is noticeable: if initially the dead were laid on the surface of the earth under a mound, then shallow burial pits and, finally, real graves appeared. However, it was impossible to achieve universal recognition of Christian norms through violence.
It was much easier for the converts to assimilate the teaching about the afterlife of the individual human soul, about its salvation, and the Last Judgment. The impression made by the scenes of the Last Judgment was often recalled by chroniclers, talking about the conversion of pagan princes, including Vladimir, to whom the Greek Philosopher showed a certain cuff (woven curtain) with the scene of the Last Judgment. A very similar story was given by the Byzantine chronicler, known as the Successor of Theophanes (mid-10th century), about the baptism of the Bulgarian prince Boris: the Byzantine monk-artist Methodius created a “picture” of the Last Judgment, after which Boris “took into his soul the fear of God. One can only guess what “visual aids” were used to present the basics in this way. Christian teaching: from the 9th century Embroidered icons were known, in particular with images of the Passion and the Resurrection, which closely led to the plot of the Last Judgment. According to the Icelandic sagas about Olav Tryggvason, this Norwegian king also accepted the catechumenate (baptism) after a vision of the Last Judgment appeared to him, and it was he who persuaded Vladimir to be baptized. Both stories - Old Russian and Scandinavian - are reminiscent of the Byzantine rite: for those preparing to be baptized, a place was allocated in the western part of the temple, where the paintings reproduced scenes of the Last Judgment and hellish torment. It is this plot in the 10th century.
In what year was the Baptism of Rus'?
Most of all, he impressed the Russians and Norwegians, since their conversion to the new faith took place in a significant era - at the turn of the 1st and 2nd millennia of the Christian era, when the Second Coming was widely expected. And in Byzantium itself at that time, Rus' was identified with the people of the prophet Ezekiel, who at the end of times was to destroy the Holy City (Constantinople - New Jerusalem). Expectations of the imminent end of the world, apparently, favored the activities of preachers, supported by both church and secular authorities, both in Byzantium, and in Russia and Scandinavia.
Adoption of Christianity in Russia.
To create a strong, unified state, a sovereign religion was needed. Jews, Muslims, and a large Christian community lived near the princely capital. And everyone praised his faith. And turning from Byzantium, the prince knew in a chanting way that Rus' would be Christian. The chronicle dates this date to the year 988, which is traditionally considered to be the beginning of the spread of the Christian religion. Part of the population of Russia relied on innovations and was constantly deprived of the faith of their fathers and grandfathers. That’s why Christianity in Russia was given away like Primus. This process took a long time.
To consolidate the new religion, the prince ordered the future churches to be placed in the same places where idols (pagan gods) had previously stood.
The main reason for the adoption of the Byzantine variety of Christianity in Kievan Rus was the fact that this religious practice sanctified the prince of the ruler and independently stood for her authority (in the face of the Roman, I while in the Middle Ages they fought against the brutality of spiritual power over secular power).
The significance of the adoption of Orthodox Christianity in Kievan Rus:
Accelerated development of feudal land lords (monasteries were transformed into great feudal land lords);
Homegrown development of Russian culture, education, morality. Schools were opened at monasteries and churches, treasuries of spiritual knowledge were created - libraries;
There was a process of international recognition of Kievan Rus before the Christian world.
Orthodoxy- one of the three straight lines of Christianity. The rest was formed in 1054 p., when Christianity was divided into the Byzantine and Roman Catholic churches. Expansion has come in Kievan Rus. There is no single light center.
The Creation of Russia- introduction of Christianity in Kievan Rus. The price paid for the princedom of Volodymyr Svyatoslavich was approximately 988 rubles. The introduction of Christianity meant an increase in the authority of the state in the international arena and a richer culture.
Christianity- one of the light religions. Viniklo in the 1st century. n. i.e. in similar provinces of the Roman Empire. There are three main directions: Orthodoxy, Catholicism, Protestantism. The basis is faith in Jesus Christ - the warrior of the world.
Nestor the Chronicler. "The Tale of Bygone Years"
Volodymyr ordered to throw the idols - chop some, burn others. Perun was ordered to tie his horse to the tail and drag it with Borichev’s wagon.
Dynastic connections of the Kiev prince.
With the adoption of Christianity, Volodymyr transformed himself into a powerful power-creator, who had equal ties with the rich countries of Europe.
How was the adoption of Christianity in Rus'?
The chronicle reports that the Kiev prince had friendly relations with the “devious princes” Boleslav Lyadsky, Stefan Ugorsky and Andrikh Chesky. The same friendship existed between Volodymyr and the Scandinavian volunteers. Olaf Trygson, the future king of Norway, is still alive in Kiev, as the sagas tell. Volodymyr befriended his children with members of the homelands of Western European Volodars: the eldest son Svyatopolk became friends with the daughter of the Polish prince Boleslav Khorobroy, Yaroslav became friends with the daughter of King Olaf of Sweden Ingigerda-Irina, the daughter of Premislav Bula made friends with the Ugric king Ladislav Lisim, friend - with the Czech king Boleslav Rudim, third - Maria Dobroniga - with Casimir the Renovator, King of Poland. Volodymyr’s love with Anna connected him not only with the Byzantine, but also with the German emperors: Annie’s sister Teofano was the squad of Emperor Otto II, the mother of Otto III, during her childhood she was regent (for N. Polonskaya-Vasilen co).
Regent- the temporary ruler of a monarchical state, who is considered to be dependent on illness, illness, age, etc. monarch.
Prince Yaroslav the Wise (1019-1054 pp.)
Yaroslav the Wise, the son of Volodymyr Svyatoslavich and the Varangian princess Rognida, pursued an active foreign policy, reporting great efforts to increase the unity of his state and for its centralization. The clock of Prince Yaroslav the Wise is respected by the period of the greatest advance of the Kiev state; This prince is associated with the development of culture, writing and scientific knowledge.
Foreign policy. With good foreign ties with different countries, Yaroslav gave priority to diplomatic methods. Shchopravda, at 1030-1031 pp. The prince of Kiev carried out low campaigns to strengthen the cordons of his state: from Poland he conquered the Cherven places in Zabuzhzhia, then marched on the frontier and arrived in Russia. Chud tribes, having conquered the place of Yuriyiv (now Tartu).
1036 fate Yaroslav delivered a miserable blow to the nomads of the Pechens, who appeared in Kiev.
1043 fate came to an end, except for the recent campaign of the Kiev flotilla against Byzantium, defeating Yaroslav’s son Volodymyr. After this campaign, Yaroslav the Wise, having secured the support of his allies, entered into the anti-Byzantine coalition, and dissuaded Emperor Kostyantin Monomakh from entering into peace negotiations. As a result of the current regulations, an agreement was very important for Russia, which transferred the service of Russian troops from Constantinople and their fate in the Byzantine wars with Italy and the Pechens. In order to completely secure the peace, the Byzantine emperor married his daughter Anastasia (Maria) to Prince Vsevolod, the son of Yaroslav the Wise (from whom the prominent sovereign figure and commander Volodymyr Monomakh was born).
The conflict with Byzantium was the ongoing military conflict between Kievan Rus and its neighbors during the hours of Yaroslav the Wise.
Dynastic whores. The growing political and economic power of Kievan Rus was combined with the formation of love affairs with the monarchical dynasties of Europe. Yaroslav himself became friends with Ingigerda, the daughter of the Swedish king; That's it, little Elizabeth became friends with Harald the Smiley, the Norwegian prince; Anna - with the French king Henry I; Anastasia - with the Ugric king Andriy. The dynastic love of Yaroslav's blues marked the alliances of the Russian state with the German principalities. It is not surprising that historians often call Yaroslav “the father-in-law of Europe.”
Place of Yaroslav. A great celebration began in Kiev for Yaroslav the Wise. Part of the place was surrounded by high ramparts (Yaroslavov Vali) with three gates (Lyadsky, Lvivsky and Golden Gates). The main entrance is at the place, like in Constantinople, from which Kiev is called “Golden Gate”. It was not only the main fortification of the place, but also the main front entrance - through this, princes, foreign guests, merchants and others quickly entered Kiev.
Then, in honor of the prince, a monastery of St. Georgiy and Irini (Georgiy and Irina - christening names of Yaroslav and Ingigerdi). The main temple of the Ancient Russian state for the hours of Yaroslav the Wise was the St. Sophia Cathedral, dedicated to the Wisdom of the Lord, which today is the most significant monument of the Byzantine mysticism in Ukraine.
This is how the “place of Yaroslav” began to fade away, as behind the square the “place of Volodymyr” was heard many times over.
During archaeological excavations on the territory of the Upper Town and Podil, a number of highly artistic objects made of gold and silver were found - nasto, tiaras, rings, earrings, bracelets. It is enough to attest to the high level of development of jewelry and lifestyle art in Kiev.
To the great achievements of the culture of Kievan Rus XI century. buv monumental painting. Sofia frescoes and mosaics do not resemble the era of similar works from the early Middle Ages. The fresco technique was even more complex: the contours of little ones and farbi were applied to the gray plaster. And even though the frescoes were painted with water-colored paints, the old Russian masters achieved incredible versatility. Among the many fresco compositions that have been preserved in Kiev Sofia, the most valuable are the images of the family of Yaroslav the Wise, musicians and buffoons. It is possible to note that these frescoes, with their singing world, encourage the Kiev activity: artists actually performed at the courts of Yaroslav the Wise, the governor and the boyars. One of the masterpieces of Sophia is the figure of the Mother of God - Mary Oranti, depicted in a mosaic, as well as a mosaic image of Christ the Pantocrator (Pantocrator). The Kiev master melted the pieces of smalti under the coat so that the mosaic image could be seen from any place. The mosaic set of Sophia of Kiev has 130 shades of colors, 25 green, 23 brown, 19 blue and gold.
At the order of Yaroslav, the St. Sophia Cathedrals were created in Novgorod and Polotsk.
Library of Yaroslav the Wise. During the hours of Yaroslav the Wise, literature appeared in Russia. The Russian world received translations of the ancient works of Aeschylus, Sophocles, Socrates, Plato, Democritus, Demosthenes, Pythagoras and others. The reference point was the original translation of the Bible and the publication of the collection “Bjola” in the world, to which the knowledge of ancient authors had increased.
Books were created by scribes and copyists, who were also priests and scribes. Old books have small frames, decorated with gold and damask stones, as well as various fragments and headpieces with images of fantastic birds, animals and people.
Yaroslav the Wise fell asleep in Kiev's first library, one of the largest in Europe, containing nearly 1 thousand.
books There are different versions of the further portion of the library of Yaroslav the Wise: some historians believe that the library disappeared during the invasion of the Mongol-Tatar horde in Kiev, others - even after After the death of Yaroslav, it was divided between various book collections. It is also clear that the bookstore was built in one of the monasteries near Kiev, so it could have been preserved until our times. But the most logical idea is that the book collection was distributed among the largest church and monastery libraries in Kiev, after which some of the books perished during the fire, and some are still preserved in various libraries of the entire SRSR.
Increased illumination.
Yaroslav the Wise brought a lot of respect to the light. The first schools, which in Kievan Rus declared acceptance of Christianity, had no small special facilities for Yaroslav the Wise, but were established in churches and monasteries.
The children began writing, reading, church singing and ethics. Initially, the school was taught only to the children of “the darkest people” - the boyars and noble townspeople, but soon the children of the “black” people began. Schools for girls also appeared, and Yanka, son of Yaroslav the Wise, fell asleep at the St. Andrew’s Monastery.
About the expansion of knowledge in Kievan Rus, check out the Novgorod birch bark letters and Kievan graphites. Only in the St. Sophia Cathedral were found about 300 writings and small pictures that speak about the times of the past.
Cheat sheet: Characteristics of the adoption of Christianity in Rus' and the Great Prince of Kiev Vladimir in the History of the Russian State N.M. Karamzin
Moscow State Institute of Radio Engineering, Electronics and Automation.
Department of Russian History and Law
Abstract on the topic: “Characteristics of the adoption of Christianity in Rus' and the Grand Prince of Kiev Vladimir in the “History of the Russian State” by N.M. Karamzin.”
Completed by: Denis Pylaev
Group: IP-1-02
Scientific adviser:
Professor Petrov G. N.
Moscow 2002
Pushkin called Karamzin the first historian and the last chronicler. The greatest fame was brought to Karamzin by the main work of his life, “The History of the Russian State.”
Nikolai Mikhailovich Karamzin was born in 1766 into the family of a poor Simbirsk landowner. According to the custom of that time, the boy was enrolled in military service at birth, therefore, having reached “age”, Karamzin entered the regiment with the rank of lieutenant. But the young man dreamed of a completely different life. Army service weighed heavily on him. Therefore, after the death of his father, having received a small inheritance, he retired. At this time, the future historian turned 23 years old.
At first, Karamzin was better known as a writer. He published the magazine “Bulletin of Europe” in Moscow. It was a completely new European type of magazine for Russia, which published articles on literature, science and current politics.
At the age of 37, already a famous writer and journalist, Karamzin radically changes his life. Leaving his favorite magazine, he moves to his estate and begins to study Russian history.
In 1803, Karamzin received permission from Emperor Alexander I to work in all archives and libraries of Russia. For several years he studied archival documents, ancient manuscripts, and the works of his predecessors. He then began to write his History.
Karamzin believed that history is a science whose main purpose is to educate people. Therefore, he sought to write not a boring scientific work, but a generally accessible, fascinating essay that would be understandable to any reader. The focus of Karamzin's attention as a historian was the formation of supreme power in Russia, the reign of various princes and monarchs. It was they, according to Karamzin, who played the main role in the historical process. This explains the structure of his book: from one reign to another.
But Karamzin not only talked about the past - he tried to explain the actions of great people who influenced the course of Russian history. Naturally, the position of the author was also manifested in his work. He, for example, was indignant at any form of violence, therefore he condemned both the tyranny of Ivan the Terrible and the cruelty of Peter I.
By the mid-twenties, 11 volumes of Karamzin’s “History of the Russian State” had been published. He still had a lot of material, and he continued to work on it, but then the Decembrist uprising occurred. It caused Karamzin such a strong nervous shock that he became seriously ill and died on May 22, 1826, without finishing the last volume. (“Everything about everyone,” volume 3, popular science publishing house, Moscow 1997, p. 194 -197).
The emergence of Slavic writing is associated with the adoption in the 9th-10th centuries. Christianity, but pre-Christian culture already had the rudiments of writing systems. This is evidenced by the legend of the monk Khrabr “On Writings,” dating back to the end of the 9th and beginning of the 10th century. Based on eyewitness testimony, it tells the story of the creation of the alphabet by Constantine the Philosopher. During the times of paganism, the Slavs used some primitive signs, but after the adoption of Christianity, the use of Latin and Greek letters, which were not adapted to the peculiarities of Slavic speech, came into practice. The creation of the Slavic alphabet is associated with the names of the Byzantine missionaries Constantine (Cyril) (c. 827-869) and his brother Methodius (815-885). (“Encyclopedic Dictionary of a Young Historian”, Moscow, “Pedagogy-press”, 1994, p. 324). From Byzantium in 988, Rus' also adopted Christianity.
Under Vladimir I, all the lands of the Eastern Slavs united as part of Kievan Rus. One of the most important tasks of that time was solved: ensuring the protection of Russian lands from the raids of numerous Pecheneg tribes. For this purpose, a number of fortresses were built along the Desna, Osetra, Sula, and Stugna rivers.
Economic development, growth and strengthening of statehood required changes in ideology, the dominant form of expression of which in the Middle Ages was religion. Vladimir decided to reform the pagan ideas of Ancient Rus' and, for this purpose, tried to create a single pantheon of gods. However, Vladimir's attempt to turn paganism into the state religion failed. Many chose to remain faithful to the old gods, rejecting violence from the central government. Developed powers still perceived pagan Rus' as a barbaric country.
In 988, Vladimir I carried out a second religious reform. Christianity was adopted as the new state religion.
The Ancient Chronicler, whose materials Karamzin used, tells that not only Christian preachers, but also the Mohammedans, together with the Jews, sent wise lawyers to Kiev to persuade Vladimir to accept his Faith, and that the Grand Duke willingly listened to their teaching. “A probable case, Karamzin believes: the neighboring peoples could wish that the Emperor, already famous for his victories in Europe and Asia, would confess the same God with them, and Vladimir could also - finally seeing, like his great grandmother, the error of paganism - seek truth in different Faiths " (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume I, p. 148)
The first Ambassadors were of the Mohammedan Faith. “The description of Mohammed’s paradise and the blooming Gurias captivated the imagination of the voluptuous Prince; but circumcision seemed to him a hateful rite and the prohibition of drinking wine was a reckless statute. Wine, he said, is joy for Russians; we can't be without him. The ambassadors of the German Catholics told him about the presence of an invisible Almighty and the insignificance of idols. The prince answered them: go back; our fathers did not accept the Faith from the Pope.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, p. 148)
“Having listened to the Jews, he asked where their fatherland is? “In Jerusalem,” the preachers answered: “But God in His wrath has scattered us across foreign lands.” And you, punished by God, dare to teach others? Vladimir said: we don’t want, like you, to lose our fatherland.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, publishing house “Science”, 1989, volume 1, pp. 148-149).
And only the nameless Philosopher sent by the Greeks managed to refute other Faiths and colorfully tell Vladimir about paradise for the righteous and about sinners condemned to eternal torment. “The amazed Vladimir said: “Good for the virtuous and woe for the wicked!” Be baptized, answered the Philosopher, and you will be in heaven with the first.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, p. 149)
987 Vladimir gathered the Boyars and city elders, announced to them the proposals of the Mohammedans, Jews, Catholics, Greeks, and demanded their advice. “Sovereign! The Boyars and elders said: every person praises his Faith: if you want to choose the best, then send smart people to different lands to test which people are more worthy of worshiping the Divine.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, p. 150). And the Grand Duke sent ten prudent men for this test.
The ambassadors saw meager Mohammedan churches, sad prayers, sad faces; in the land of German Catholics, worship with rituals, but, according to the chronicles, without any grandeur and beauty. In Constantinople, knowing that the rude mind is captivated by external brilliance rather than by abstract truths, the Emperor ordered the ambassadors to be led to the St. Sophia Church, where the Patriarch himself, dressed in the Holy Robes, celebrated the Liturgy. The splendor of the temple, the rich official clothes, the fragrance of incense, the sweet singing of the Choir, the silence of the people, the sacred importance and mystery of the rituals amazed the Russians; It seemed to them that the Almighty himself dwells in this temple and connects directly with people... Returning to Kiev, the Ambassadors spoke to the Prince with contempt about the Mohammedan worship, with disrespect for the Catholic and with delight about the Byzantine, concluding with the words: “every person, having tasted sweets, has already disgust from the bitter; so we, having recognized the Faith of the Greeks, do not want another.” The Grand Duke decided to be a Christian.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, “Science” ed., 1989, volume 1, p. 150)
This is how the Chronicler tells about Vladimir’s choice of Vera. The chronicler could still know Vladimir’s contemporaries and therefore is reliable in describing important incidents of his reign.
Vladimir could have been baptized in his own capital - Kyiv, where Christian churches and priests had long been located; but the magnificent Prince wanted splendor and grandeur for this important action: the Greek Kings and the Patriarch alone seemed worthy to him to inform his entire people of the rules of the new worship. “The pride of power and glory did not allow Vladimir to humbly ask the Greeks for baptism: he decided, so to speak, to conquer the Christian Faith and accept its shrine with the hand of the winner.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, p.
"988 year. Having gathered a large army, the Grand Duke went on ships to the Greek Cherson. Having conquered a glorious and rich city, which for many centuries had been able to repel the attacks of barbarian peoples, the Kiev Prince became even more proud of his greatness, and through Ambassadors announced to the Emperors, Vasily and Constantine, that he wished to be the husband of their sister, the young Princess Anna, or, in In case of refusal, he will take Constantinople. A family alliance with the famous Greek Kings seemed flattering to his ambition.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, pp. 151-152).
Grand Duke Vladimir, the boyars and his squad were baptized in Chersonesos, and then cheerfully celebrated the wedding of Vladimir with the princess. When the Grand Duke returned with his young wife and the entire court to Kyiv, first of all he ordered to burn and chop down all the idols. Then he ordered all Kiev residents to appear on the banks of the Dnieper the next day. The priests consecrated the Dnieper and began the baptism of the people. “On this great day,” says the Chronicler, “earth and heaven rejoiced.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, p. 154).
Karamzin expresses his attitude towards Vladimir in the following way: “This Prince, called Equal to the Apostles by the Church, has earned the name of the Great in History. Whether it was true confidence in the sanctity of Christianity, or, as the famous Arab Historian of the 13th century narrates, mere ambition and the desire to be in a kindred union with the Byzantine Sovereigns decided to be baptized is known to God, not to people. It is enough that Vladimir, having accepted the Faith of the Savior, was sanctified by it in his heart and became a different person. Having been in paganism a ferocious avenger, a vile sensualist, a bloodthirsty warrior and - what is most terrible - a fratricide, Vladimir, instructed in the philanthropic rules of Christianity, was already afraid to shed the blood of the most villains and enemies of the fatherland. His main right to eternal glory and gratitude of posterity is, of course, that he put the Russians on the path of the true Faith; but the name of the Great belongs to him also for state affairs.” (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, pp. 160-161).
Karamzin was the official historiographer Russian Empire, where Orthodoxy was the official religion, and the church was one of the pillars of the feudal-serf autocratic system. This factor had a decisive influence on Karamzin’s study of the problem of the spread of Christianity in Rus' and its baptism. The facts of the baptism of the Rus in the middle of the 9th century, the existence of a Christian community in Kiev in the first half of the 10th century, the baptism of Princess Olga in the middle of the 10th century and her attempts to spread Christianity, recognized by Karamzin, created a capacious historical picture of the Christianization of Rus' in the 9th-10th centuries. Against this background, the baptism of Prince Vladimir and the introduction of Christianity in Rus' as the state religion turn out to be not random phenomena, but a natural result of previous history, cultural, ideological and political contacts with Byzantium, although these facts were explained in the spirit of the times - by the “advantages” of Orthodox Christianity. Karamzin was also able to notice the common destinies of a number of Eastern European countries during the transition to Christianity, the chronological proximity of this event in a number of countries: Hungary, Sweden, Norway, Denmark, Rus'. (N.M. Karamzin “HISTORY OF THE RUSSIAN STATE”, ed. “Science”, 1989, volume 1, p. 126). He also emphasized the international aspect of the baptism of Rus', the elevation of the prestige of the ancient Russian state.
Analyzing the adoption of Christianity by Russia, the historian cites the entire circle of Russian and Byzantine sources known to him. However, eastern sources did not come to his attention, which led to a generally incomplete and sometimes distorted version of events. He passes by the complex political and diplomatic struggle around the issue of baptism; he does not know the terms of the Russian-Byzantine agreements on this matter. The place of Russian-Bulgarian-Byzantine contradictions in the general context of events is also unclear for Karamzin. Following the chronicle and talking about the so-called Vladimir “embassies of faith,” the author does not seek to show the various religious influences on Rus' that are adequate to the political and cultural influences. He also did not touch upon the very obvious but delicate question of the organization of the Russian church. This issue is still controversial.
As a Russian by nationality, I am, of course, interested in my roots, distant ancestors, outstanding figures who left their mark on history.
The adoption of Christianity in Rus': briefly
Of course, Grand Duke Vladimir also belongs to them. He was a gatherer of Russian lands into a single state, cared about the greatness of his state, and was the father of the nation. I am glad that my country, albeit with some delay, still pays tribute to the people who did a lot for the spiritual development of our Slavic ancestors. For example, in 1992, the celebration of the Day of Slavic Literature and Culture for the first time in Russia began with a solemn liturgy in the Assumption Cathedral of the Moscow Kremlin. At the end of the procession, the procession headed to Slavyanskaya Square, where the opening of the monument to Cyril and Methodius took place (sculptor - V. Klykov). An Unquenchable Lamp was installed at the foot of the monument. Its fire was lit on Holy Saturday before Easter at the Holy Sepulcher in Jerusalem and brought by pilgrims.
The concept of Christianity in Rus'.
Russian New Open University (MNOUA)
Department of History of the Fatherland
1st year 1995-1996 academic year.
Teacher: Orlova
Student: Kudryasheva S.V.
rating - CHOICE.
ABSTRACT
Topic: "Adoption of Christianity in Rus' (was there a choice of faith?)"
P L A N:
———
Introduction. Historical reasons for the baptism of Rus'
1. The first Christian communities on the territory of Kievan Rus
2. Baptism of Kiev residents
3. Spread of Christianity in other lands
Conclusion
References
Introduction
———
The adoption of the “Greek faith” - Christianity was historical
necessity, since it equated Rus' with other states,
where the pagans were looked upon as inferior. Following Kievskaya
In Russia, Christianity accepts a number of Slavic and Scandinavian (“va-
Ryazh") peoples of Northern Europe. "Acceptance of Christianity is
a fact of undoubtedly paramount importance" (see: B.D. Grekov. Kiev-
kaya Rus'), and the chronicler evaluates him as “grandiose” (see: Po-
the message of the times).
1. The first Christian communities
——————————
“In the 9th-10th centuries. in Eastern Europe the largest
early feudal state of Rus' with its political center in Kyiv.
This period corresponded to the so-called pagan religion,
which was part of a huge universal human complex
primitive views, beliefs, rituals coming from the depths of the millennium
ties and served as the basis for all later world religions"
(Rybakov B.A. Paganism of the ancient Slavs).
Pagan religion opposed the enslavement of the Slavs
by anyone, in defense of his complete independence. Between
those feudal lords, owners of large estates - princely governors,
the military leaders - the thousands - could not like all this, especially
then, when the example of Byzantium, Greece, Western European countries,
pointed out with his own eyes that another religion, for example Christian,
supported the development of trade, contributed to the new feudal
mode of production and feudal relations.
There were other circumstances that influenced the spread
Christianity among the Eastern Slavs. Some of their groups confess
Christianity was introduced already from the middle of the 4th century, in particular in the region
Chersonese. The East Slavic nobility was interested in establishing
establishing close trade contacts with the Byzantine Empire. But the entrance
differences prevented them from entering into close business relations with the Byzantines
ver. A Christian merchant could easily come to an agreement with his Byzantine
Kim co-religionist. The pagan merchant was deprived of such an opportunity. And the one
and another faith had a negative attitude towards such contacts.
In the mid-60s, the Russians had to experience
quite a few misfortunes: crop failure and the resulting famine, and then the epi-
demics (leprosy, for example); the death of a large fleet as a result of
country trip to the Byzantine capital. All this cast a shadow on
pagan gods who, having received traditional sacrifices,
should, in the opinion of believers, have mercy, resist
evil spirits, prevent misfortunes. When these hopes are not justified -
fell, the authority of the pagan religion and its gods was greatly shaken.
The search for a new faith became an increasingly active process. Christi-
ancesty and the Christian god, who helped “his own people” so well, looked
more and more attractive. However, there were also negative aspects.
The adoption of the Christian religion and church by the “barbaric” country
clan hierarchy subordinated it to political influence and cultural
influence of Byzantium with its already established state status.
The Russians turned, one might say, into vassals of Byzantium with all
the ensuing consequences (“vassal dependence”). Poe-
then the position of Christianity was precarious; it couldn't let go yet
deep roots. Nevertheless, these events are called the first baptism
Rus' or Black Sea baptism.
The issue of baptism dates back to the 70s of the 4th century, and is called
Kyiv baptism. It happened in 867-877. and lasted, as we see,
almost ten years. This event was preceded by an unsuccessful campaign by the Kiev
of the princes Askold and Dir to Byzantium (874). It was after this
During the campaign, a peace treaty was concluded between Russia and Byzantium.
Greches-
The archbishop visited Kyiv, after which a mass baptism followed.
nie of the people of Kiev (see: Rybakov B.A. Ancient Rus'. Tales, epics, summer
pisi).
In 882, major political events took place in the Kyiv land.
existence, as Nestor, the chronicler and author of The Tale of Bygone Years, writes about.
Novgorod Prince Oleg, having killed Askold and Dir, captured the princely
power in Kyiv. Oleg was an implacable opponent of Christianity. Chris-
The Tians had to leave their homes, hide and hide.
The pagan Slavs also brought with them those lost by the Kievans after the Christianization.
belief. Note also that several years of Christian domination
tianism, the pagan faith, of course, could not be completely destroyed
wife and forgotten. Surely she had support among some of the residents, high-ranking
who showed dissatisfaction with the religious policies of the Kyiv rulers.
However, having suffered defeat as the main religion of Kiev-
Liang, Christianity did not disappear completely. On the contrary, in the 9th century. and the beginning of the 10th century.
The Russian Christian Church was taking shape organizationally. She was considered
Metropolis of the Patriarch of Constantinople and in the church charter
Leo VI was listed in 61st place (Leo VI the Wise - Byzantine Emperor)
(see: Mavrodin V.V. Formation of the Old Russian State).
The era of the reign of Igor and Olga was a turning point in relation to
Christianity. In the middle of the 10th century. we can already talk about the approval of Christian
tianism in the state system, although at the same time it is a creed
did not occupy a dominant position in Rus'.
The treaty repeatedly mentions Christian residents of Rus'
Prince Igor with Byzantium, concluded in the first half of the 40s.
after two campaigns of the Russian army against Byzantium. The first was unsuccessful, the second
the swarm ended in victory.
In the treaty with Byzantium, Christians act as equal
"country", which indicates their significant role in the Russian state
gift so much that the ruling pagans are forced to reckon with them
circles.
Christianity takes deep roots in Kyiv. His
attractiveness is explained by the fact that it is the capital of Rus', an important country
tegic, craft and trade center of Eastern Europe. His rule
regardless of their views and beliefs, they took into their service
bu Christians - warriors, merchants, diplomats. Life demanded this.
After the death of Prince Igor, supreme power is concentrated
in the hands of his widow, Olga, who converted to Christianity in 946
in Byzantium. Upon returning from Tsar-grad, she began to spread everywhere
spread a new religion, overthrew pagan idols, built a Christian
anskie churches. Only the opposition of her son, Svyatoslav, prevented
Olga to make Rus' a Christian state. Induce your son to become Christian
she couldn't do it. He remained faithful to paganism, but persecution
There were no Christians or people willing to be baptized.
The Baptism of Rus' in 988 and the State of Rus'
Olga with a “light heart” pe-
gave power to her son. But with the change of supreme power, the
pagan party.
The coming to power of Svyatoslav did not mean at all that Christianity
in Rus' was completely destroyed. It continued to exist
although it was persecuted.
The eldest son of Svyatoslav - Yaropolk, who received power after
death of his father, became actively involved foreign policy. Byzantium is still
it remained the most powerful power in Eastern Europe.
To contain the warlike Rus, she supported her eastern neighbors.
diy Rus' - Pechenegs. Yaropolk understood what was needed first of all
strengthen your rear.
Byzantine diplomacy was forced to develop for the se-
introducing a new “Eastern” policy to guarantee the security of the
prostrate with Russia.
The economic and military strengthening of the latter was dangerous for
Byzantium. But it was impossible to resolve this issue by military means. In and-
Zantian diplomacy tried something else - to try to impose on Ru-
si Christianity, and then with the help of Christian missionaries to provide
decisive influence on the foreign policy of the Russian princes. To this end, in
Two Christian missions arrived in Kyiv almost simultaneously: from Cons-
Tantinople and from Rome (early January 976).
Yaropolk’s commitment to Christianity became the reason for the re-
as a result of betrayal by the governors, his defeat in the battle of the river
Druchi. Yaropolk was raised by his grandmother, Princess Olga, “the inner
Christian”, as they called it. His wife, Greek by birth,
also professed the Christian religion - faith. Yaropolk was charged with
guilt that he succumbed to their influence contrary to the original interests of the Russians.
The history of the reign of Yaropolk and the fall of Ngo as a great Russian prince
quite remarkable.
His pro-Christian policy found support only among some
city residents. The top of the squad rose up against it.
Yaropolk was killed by the commander of his army, Blud. Betrayal
in the latter it was due to the fact that he was attracted to his side by the younger
Yaropolk's brother Vladimir, who was able to more correctly determine the ratio
forces in the state. Kyiv was not easy for Vladimir. The siege dragged on and
only on June 11, 978 did he enter the city.
2. Baptism of Kiev residents
——————-
The Baptism of Rus' is associated with the name of Grand Duke Vladimir.
Vladimir took into account the discontent of the pagan Kievites. He did not allow the Varangians to co-
collect tribute (indemnity) from the people of Kiev, reduced the number of mercenaries from
himself in the service, built a new pagan sanctuary, decorated with statues
mi gods - Stribug, Perun, Dazhbog. This step can be considered
as Vladimir’s attempt to “modernize” the pagan religion itself. Pest-
He tried to give some kind of harmony, purpose to this pagan belief.
ity, to lead them within a framework consistent with the interests of the strengthening and
developing feudal state. And Vladimir I produced his
a kind of pagan reform, obviously trying to raise the ancient folk
beliefs.
Being a thoughtful politician and successful commander, Vladimir
after some time I came to the conclusion that domination in Rus'
pagan ideology negatively affects population growth,
on international trade; preserves the isolation of society, restricts
determines its development. It did not allow to “use” the opportunities to attract
meaning of “knowledgeable” foreign people, excluded dynastic marriages with co-
neighboring European states, which, in particular, prevented the conclusion
understanding of international treaties and unions.
By the end of the 80s, the power of Prince Vladimir became so strong that
that he no longer needed the support of the population. Moreover, he himself
needed a religion that could unite the whole society, strengthen
his connections with Europe, to be an assistant and ally in the leadership of the state
gift. At the same time, Vladimir had to choose a religion that
would best suit Russian society, its concepts, values
ties, landmarks, traditions and habits. In "The Tale of Bygone Years"
contains a story about how Vladimir chose a new faith.
Adoption of Christianity according to Byzantine, or Roman,
the model did not suit Vladimir, because in both cases
tea, Rus' fell into the “sphere of influence”, depending either on the Holy
Roman Empire, or from the Byzantine Empire. From such a dead end
situation, however, there was a way out: the example of the Bulgarian state, which had an independent
hanging potency.
The experience of Bulgaria suggested Vladimir the way to realize his plans.
To become on a par with the Byzantine basileus (rulers), Vladi-
the world needed to become related to the Byzantine house. To do this would be-
It's not easy. Nevertheless, he managed to achieve the consent of the Byzantine vassals.
silevs - Konstantin and Vasily for the marriage of their sister -
Princess Anne.
Vladimir had to complete the work he had begun - the baptism of kmev-
Liang, their adoption of Christianity. The baptism of Christians did not take place in Dnieper
re (as is often believed), and in its tributary Pochayna (the chronicle “Life of the Prince-
Vladimir's son"), which flowed through the territory of the craft and trade
district of Kyiv - Podol. August 1, 990 was chosen for baptism (known
The official date of the baptism of Rus' in 988 refers to the baptism of Prince Vladimir himself.
peace, which he secretly received in Korsun) - Friday, which has existed since ancient times
times of trading day in Rus'. In addition, on this day all kinds of
Job. From the landowning district to the city for trades and entertainment
there were a lot of people. Therefore, on August 1, a mass baptism took place.
Prince Vladimir himself baptized 12 of his sons, as well as the highest nobles -
pagans. In the following days of August it continued in areas close to Kyiv
areas. The baptism of the inhabitants of the capital of Rus' was marked by the construction of a temple -
stone church of the Virgin Mary.
3. The spread of Christianity in other lands.
Vladimir's plans included the Christianization of all Russian lands. But
this process dragged on for many years (almost a century). Baptism
did not always go smoothly and often caused resistance from the population.
The first such “tough nut to crack” turned out to be, as Vladi-
world, Novgorod the Great, living according to its own rules. Can I say
even say that the city was the center of paganism, an open enemy of Christianity
va. The subordination of Novgorod to the will of the Kyiv prince was a sign for Vladimir.
a dacha of paramount importance. Conversion of Novgorodians to Christianity
passed in late summer - early autumn 990.
Prince Vladimir sends his governor Dobrynya to Novgorod with friendly
Noah. Residents put up desperate resistance, then help Dobrynya
a detachment of the thousand Putyata arrives. Only after this does violence begin
natural baptism of Novgorodians.
Initially, several hundred people were baptized on the Trade Side
Novgorod on August 29, after crossing Dobrynya to the left bank of the Volkhov
The second baptism took place on September 8-9. And finally, those who were baptized
tried to deceive and avoid baptism (September 26). Soon after the cre-
in Novgorod, a wooden thirty-domed cathedral was built
Cathedral of St. Sophia above Volkhov, which has not survived to our times. But the stone
Sophia, which still exists today, was built on the same place and in the image of
zu old.
Baptism of the Rostov-Suzdal land, construction of the city of Vladimir-on-
Klyazma chronicles are associated with the campaign of the Grand Duke of Kyiv himself
Vladimir.
The city named after itself, Vladimir, “both loved and stole-
si, and post office, as if more than all Russian cities” (see: Vladimir Chronicle
setc). The process of Christianization of Russian lands continued in the 11th century, oh-
conquering more and more new territories. Rostov-Suzdal is followed by
Murom, Smolensk lands. Then the regions inhabited by the Krivichi gave birth to
Chami, Severtsy and Vyatichi. This is in the northeast, and in the west there is a vast
ny territories located along the Dnieper, the upper reaches of the Dniester, southern Volya-
neither, etc.
The head of the Russian Christian Orthodox Church was the Metropolitan.
Sources (Nikon Chronicle, included by V.N. Tatishchev in the “History
Rossiiskaya") is called the first Metropolitan Michael.
Conclusion.
This was, in general terms, the process of baptism and Christianity in Rus'.
Russian Christianity differed from Catholic Christianity and from
Byzantine style Christianity. It borrowed from Slavic
paganism its individual elements. For example, veneration of icons, prayers
- “about rain”, etc., the cult of many saints (with the confession of one god
in three persons - the Holy Trinity): Nicholas the Pleasant, Elijah the Prophet, Para-
skev Pyatnitsa, etc. We can say that the Russians brought together to such an extent
its Christianity with paganism, which is difficult to say which prevailed in
the resulting mixture: whether Christianity, which accepted the pagan principles
lo, or paganism, which absorbed Christian doctrine. Of course it's right
the glorious church tolerated only those pagan traditions that did not destroy
or the emerging church hierarchy.
The departure from paganism and the adoption of Christianity by Russia was important and
progressive phenomena, contributed to the economic and cultural
development of Russian lands.
The adoption of Christianity by Russia had a decisive influence on the development
Russian culture. This historical choice was the paradigm that
drew Russian history into its sphere of influence and united it around itself.
References.
1. Bakhrushin S.V. On the issue of the baptism of Kievan Rus. M., 1975.
2. Grekov B.D. Kievan Rus. M., 1949.
3. Karamzin N.M. History of Russian Goverment. In 12 volumes. M., 1988.
4. Likhachev D.S. The Baptism of Rus' and the State of Rus' // New World. 1988. N6.
5. Rybakov B.A. Paganism of the ancient Slavs. M., 1981.
6. Soloviev S.M. History of Russia from ancient times. At 12 t. M., L.,
1959. Book. 1 (vol. 1-2).
7. Tikhomirov M.N. Russian culture X - XVIII centuries. M., 1968.
Reasons for accepting Christianity rather than another religion:
The presence in Islam of prohibitions on eating pork, wine, specific Eastern rituals, including circumcision, as well as the slaughter of horses contradicted the established way of life of the ancient Russian tribes. It is unlikely that the desire of the popes to subjugate secular power could have aroused sympathy for Catholicism among the Kyiv prince, who set himself directly opposite tasks, the main of which was the strengthening of his power. In Byzantium, the Orthodox Church was not only distinguished by its political helplessness, but also by its complete subordination to the emperors. Therefore, the choice fell on Christianity.
Consequences:
1. Rus' was recognized as a Christian state
2. Residents of different lands began to unite into a single cultural and political community
3. The emergence of a unique Russian medieval culture on the basis of Byzantine culture
4. The Church brought writing to Rus'
5. The entire population of the country was obliged to pay a tax to the church - “ tithe »
6. The emergence of a church court that dealt with cases of anti-religious crimes, violations of moral and family norms.
"Russian Truth" - the first written set of laws of Ancient Rus'
1. The existing structure of ancient Russian society is reflected in the oldest code of laws - " Russian Truth" This document was created during the XI-XII centuries. and received its name in 1072. It was started by Yaroslav the Wise, who in 1016 created a set of laws on order in Novgorod (“Yaroslav’s Truth”). And in 1072, three Yaroslavich brothers (Izyaslav, Svyatoslav and Vsevolod) supplemented the code new laws. It was called the “Pravda of the Yaroslavichs” and became the second part of the “Russian Truth”. Subsequently, the code was repeatedly supplemented by princely statutes and church regulations.
The law still allowed blood feud for the murder of a person, but only close relatives (brother, father, son) could take revenge. And in " Pravda Yaroslavichey“revenge was generally prohibited and replaced with a fine - vira. Vira went to the prince. The law protected the administration, property and working population of the princely estates.
3. The Law already had visible features of social inequality; it reflected the beginning of the process of class division. There was a fine for harboring other people's servants (servants); a free man could kill a serf for an offense. For the murder of a princely fireman (manager), a fine of 80 hryvnia was imposed, a headman - 12 hryvnia, and a serf or serf - 5 hryvnia. Fines were also established for the theft of livestock and poultry, plowing someone else's land, and violating boundaries. The power of the Grand Duke passed according to seniority - the eldest in the family became the Grand Duke.
4. “Russian Truth” regulated relations between people in society with the help of laws, which put state and public life in order.
5. Kievan Rus was not a centralized state; its collapse was natural.
In Rus', the period of feudal fragmentation begins in the 30s. XII century In 1132 the Grand Duke of Kiev dies Mstislav(1125-1132), son Vladimir Monomakh. In place of a single state, sovereign principalities arose, equal in scale to Western European kingdoms. Novgorod and Polotsk separated themselves earlier than others; followed by Galich, Volyn and Chernigov, etc. The period of feudal fragmentation in Rus' continued until the end of the 15th century.
The factors that caused the collapse of Kievan Rus are diverse.
1. Established by this time subsistence farming system in the economy, contributed to the isolation of individual economic units (family, community, inheritance, land, principality) from each other. Each of them provided itself with food and consumed it; there was no commodity exchange.
Cities grew and strengthened as new centers.
2. Also existed socio-political background. Representatives of the feudal elite(boyars), turning from the military elite (combatants, princely husbands) into feudal landowners, strived for political independence. The process of “settling the squad to the ground” was underway. In the financial field, it was accompanied by the transformation of tribute into feudal rent. Conventionally, these forms can be divided as follows: tribute levied by the prince on the grounds that he was the supreme ruler and protector of the entire territory over which his power extended; rent collected by the owner of the land from those who live on this land and use it.
During this period, the system of public administration changes: the decimal system is replaced palace-patrimonial. Two control centers are formed: the palace and the fiefdom. All court ranks (master, bed guard, equerry, etc.) are simultaneously government positions within each individual principality, land, appanage, etc.
3. Finally, in the process of collapse of the relatively unified Kyiv state important role played foreign policy factors. The invasion of the Tatar-Mongols and the disappearance of the ancient trade route “from the Varangians to the Greeks,” which united the Slavic tribes around itself, completed the collapse.
In 1533, before his death, Vasily III bequeathed the Moscow throne to his three-year-old son Ivan. Ivan's mother, Princess Elena, and her brothers, Princes Glinsky, began to rule the state. Taking advantage of the sovereign's minority, various groups of boyars began to fight for the throne. He grew up homeless, in an atmosphere of court intrigue, struggle and violence against power. Childhood remained in his memory as a time of insults and humiliation, a concrete picture of which he gave about 20 years later in his letters to Prince Kurbsky.
In 1543, 13-year-old John rebelled against the boyars and gave Prince Andrei Shuisky to be torn to pieces by the hounds. Power passed to the Glinskys, relatives of John, who eliminated rivals with exile and execution and involved the young Grand Duke in their measures, playing on cruel instincts, and even encouraging them in John. Not knowing family affection, suffering to the point of fright from violence in the environment in everyday life, from the age of 5 John acted as a powerful monarch in ceremonies and court holidays: the transformation of his own posture was accompanied by the same transformation of the hated environment - the first visual and unforgettable lessons of autocracy.
By directing thought, they cultivated literary tastes and reader impatience. In the palace and metropolitan library, John did not read the book, but from the book he read everything that could justify his power and the greatness of his innate rank, as opposed to his personal powerlessness before the seizure of power by the boyars. He was easily and abundantly given quotations, not always accurate, with which he replete his writings; He has a reputation as the most well-read man of the 16th century and the richest memory. Only under the sign of over-refined and perverted egocentricity, which was nourished in him by the conditions of his environment and situation from childhood, can one not be surprised, contrary to his contemporary, at John’s “wonderful understanding.”
Sharp transitions from relaxed everyday life to posing triumph in childhood later made themselves felt in the passion for dramatic effect, for the artificial deepening of this experience. Possessing a small but inexhaustible energy of imagination, with leisure and solitude of his spiritual life, John loved to write, he was attracted to the image. Having received Moscow power, poorly organized, like himself, John moved on to translating images into reality.
The ideas of the establishment of God and the unlimited power of autocratic power, which is free to execute and pardon its slaves - subjects and should itself “build everything”, were firmly assimilated by John, haunted him as soon as he took up his pen, and were implemented by him later with unbridled hatred of everything that tried to make it dependent on law, custom or influence environment. A series of clashes with the latter, on the basis of a personal understanding of power and its application, created in John’s imagination the image of a king, unrecognized and persecuted in his country, vainly seeking refuge for himself, an image that John loved so much in the second half of his reign that he sincerely believed in its reality.
Since 1547, John’s living conditions and the governmental environment have changed, the leader of which for a time has been Metropolitan Macarius, a supporter of the idea of the national greatness of Moscow and the theory of “Moscow - the third Rome”. In 1547 and 1549, church councils were convened, at which all those local saints about whom it was possible to collect information and whose lives were included in the “Great Menaion-Cheti” edited by Macarius were canonized. In 1547, on January 16, John took the solemn crowning ceremony, which was a step towards the implementation of the theory of the third Rome (in 1561 the royal title was approved by the charter of the Patriarch of Constantinople). On February 3, John marries Anastasia Romanovna Zakharyina-Yuryeva from an old boyar family, to whom he retained a strong attachment until her death.
2. Government reforms
It was based on the Code of Laws of 1497, but expanded, better systematized, and took into account judicial practice.
The publication of the Law Code of 1550 was an act of enormous political importance. The main stages through which a newly issued law passes:
1. Report to the king, motivating the need to issue a law
2. The king's verdict, formulating the norm that should form the content of the new law.
The very drafting of the law and the final editing of the text is carried out in orders, or more precisely, by treasurers, who carry out this work on the orders of the tsar. Finally, on the basis of the new laws, additional articles of the Code of Law are compiled, which are added to its main text. This is the general scheme of the legislative process in the Russian state in the second half of the 16th century. It is specified by indicating the type of laws. The basis for establishing several types of laws is that different laws go through the stages of the legislative process outlined above in different ways. The main differences fall into the second stage.
If the report is general for all types of laws of the second half of the 16th century, then the second stage of the legislative process - “sentence” - is carried out differently for different laws:
1. By the verdict of one king.
2. The verdict of the king and the boyars.
3. Oral order of the king (“sovereign word”).
It is hardly possible to talk about any dependence of the application of a particular legislative procedure on the content of the law. The involvement or non-involvement of the Boyar Duma in the discussion of the law depended entirely on the specific circumstances of the moment.
Tradition dictated the participation of boyars in the discussion of new laws and for most of them the participation of boyars in the “verdicts” on the publication of laws was noted. Does the participation of boyars in the legislative process give grounds to talk about the dualism of the legislative bodies of the Russian state? Is it possible to consider the Tsar and the Boyar Duma as two factors of legislation, as two independent political forces? The answer to this can only be negative.
The Boyar Duma in the second half of the 16th century represented one of the links in the state apparatus of the Russian centralized state, and although the aristocratic composition of the Duma gave it the opportunity to take the position of protecting the princely-boyar interests, but as an institution of the Duma it was the Tsar's Duma, a meeting of the Tsar's advisers, to clarify opinions whom the king addressed on certain issues when he considered it necessary. Therefore, to see in the discussion of the law in the Boyar Duma something similar to the discussion of the law in parliament means to completely arbitrarily transfer to the Boyar Duma of the Russian autocratic state the features of the legislative institution of a constitutional state. Therefore, one cannot see restrictions on tsarist power in the discussion of laws in the Boyar Duma.
Consideration of the issue of legislation in the Russian state in the second half of the 16th century makes it possible to draw another conclusion of great importance. This is a conclusion about the enormous role of orders in legislation. Focusing its attention on the issue of the Boyar Duma and its role, noble-bourgeois historiography underestimated the role of orders. Meanwhile, it was the orders, in particular the treasurers, who actually held Moscow legislation in their hands both in the preparatory stage, developing draft laws, and in the final stages of the legislative process, where it was in the hands of the treasurers that the formulation and editing of the text of laws was based on the norms of the royal verdict.
In this role of the administrative apparatus in legislation, the development and strengthening of the centralized Russian state found its clear expression.
2.8 Military reform (streltsy army and Cossacks).
Nobles and boyar children performed “service for the fatherland.” In 1550, the squeaker detachments, created under Vasily III, were transformed into the Streltsy army (the Streltsy were called “serving people according to the instrument”). Any free person could join the “instrument service,” but it was not hereditary. The “instrument workers” also included Cossacks, gunners, collar workers, state blacksmiths, etc. They served in cities where they gathered in special settlements, and along the borders of the state. During the war, the army was replenished with people who were brought with them by landowners ("boyar people") and those who were exposed to the tax courts of cities and villages ("collective people", "pososhny people"). In addition, 2.5 thousand foreigners served in the army. In 1556, the “Code of Service” was adopted - the military service of nobles was inherited and began at the age of 15. Until this age, a nobleman was considered a minor. In 1571 Vorotynsky M.I. compiled the first military charter dedicated to the organization of guard and village service.
Conclusion
The historical period of transformations in the life of Russia that I am considering during the reign of Tsar Ivan the Terrible 1547-1584 was important for the strengthening of central power in the state, the success of domestic policy and foreign policy victories. Ivan set himself the task of improving the Russian state not only in the upper strata, but also at the national level, as it seemed to him, although in his work the path of reforms is more traceable only at the level of the upper classes. During the reign of Ivan IV, a wide systematic government reform. These transformations are closely connected with the external relations of Moscow Russia, its strengthening and expansion as a Russian state. The reforms of the 50s of the 16th century by Ivan the Terrible played a huge positive role in the history of the Russian state.
There is a legend that the baptism of Rus' began in Chersonesus (in those days - Korsun). I recently visited this place, where several years ago the St. Vladimir Cathedral was restored in all its glory.
One of the most important events in ancient Russian history is associated with Prince Vladimir - the baptism of Rus'.
Shortly before his baptism, Vladimir built a large temple in Kyiv consisting of the six main idols of the Slavic pantheon. But tribal cults could not create a unified state religious system, since the pagan pantheon could not unite the beliefs of all the tribes of Ancient Rus'.
Perhaps the Jewish roots of Prince Vladimir and the fact that his mother was the daughter of a rabbi pushed him to the idea of giving his people a new religion, and he would become a “new Moses” for the people. There are many parallels to be seen.
Vladimir understood that it was impossible to retain power by force alone; spiritual support was needed. And he found this support in Christianity. For Christianity claimed that all power was established by God, preached patience, humility, and forgiveness. Monotheism contributed to the strengthening of the prince's sole power.
Until 988, the official year of the baptism of Rus', the country was not completely pagan. At that time, Christian churches already stood in many large cities. Many boyars, merchants, and warriors were baptized.
Archaeological data confirm the beginning of the spread of Christianity before the official act of baptism of Rus'. From the middle of the 10th century, the first crosses were found in the burials of the nobility. Pectoral crosses accompanied the burials of soldiers back in the 9th century. If we take the “baptism of Rus'” literally, then it happened a century earlier - in 867.
Vladimir’s grandmother, Princess Olga, also professed Orthodoxy. Vladimir only completed the establishment of Christianity in Rus'.
Prince Vladimir was baptized himself and baptized his children. But his squad remained pagan and worshiped Odin. The fight against pagan cults continued in Rus' until the 20th century.
Before baptizing Rus', the so-called “choice of faith” took place. According to the Tale of Bygone Years, in 986, ambassadors from the Volga Bulgars arrived to Prince Vladimir and invited him to convert to Islam. They told the prince about the rituals that must be observed, including the ban on drinking wine. But “he did not like: circumcision and abstinence from pork meat.” Vladimir was even more turned away from Mohammedanism by the threat of the introduction of Prohibition. Vladimir responded with the famous phrase: “Rus' has joy to drink: we cannot exist without it”..."
Due to constant drinking, Prince Vladimir’s face was always red, for which the people called him “the red sun.”
After the Bulgars came foreigners sent by the Pope. They declared that “if anyone drinks or eats, it is all to the glory of God.” However, Vladimir sent them away, telling them: “Go where you came from, for even our fathers did not accept this.” Vladimir did not want to recognize the supremacy of the power of the Pope.
Next were the Khazar Jews, who suggested that Vladimir convert to Judaism.
"What is your law?" – Vladimir asked them. They answered: “Be circumcised, do not eat pork or hare, and keep the Sabbath.” Vladimir rejected them because the Jews did not have their own homeland. “If God loved you and your law, then you would not have been scattered across foreign lands. Or do you want the same for us?”
Before making a final decision, Vladimir consulted with his closest boyars. It was decided to further test faith by attending services among Muslims, Germans and Greeks. When, after visiting Constantinople, the envoys returned to Kyiv, they delightedly told the prince: “They didn’t know where we were - in heaven or on earth.”
In 6496 from the creation of the world (that is, approximately 988 AD), the Kiev prince Vladimir Svyatoslavich decided to be baptized by the Church of Constantinople. It was a political choice.
According to Byzantine and Arab sources, in 987 Constantinople entered into an alliance with Russia to suppress the rebellion of Bardas Phocas. The prince's condition was the hand of Princess Anna, sister of Emperors Vasily and Constantine. Vladimir, who had already been married several times, was preparing to marry the Byzantine princess Anna for political purposes.
There is a legend that the baptism of Rus' began in Chersonesus (in those days - Korsun). I recently visited this place, where several years ago the St. Vladimir Cathedral was restored in all its glory.
Historian Vladimir Solovyov describes the baptism of Rus' by Vladimir.
“Many were baptized with joy; but there were more who did not agree to this... Seeing this, the prince... sent word throughout the city that the next day all unbaptized people should go to the river, and whoever does not appear will be an enemy to the prince. ... Some went to the river under duress, while some fierce adherents of the old faith, hearing Vladimir’s strict order, fled to the steppes and forests.”
The Metropolitan with the bishops sent from Constantinople, with Dobrynya, Uncle Vladimirov, and with (priest) Anastas went to the north and baptized the people. According to Joachim’s Chronicle: “When they learned in Novgorod that Dobrynya was going to baptize, they gathered a veche and swore they would not let him into the city, not to give idols to be overthrown; and sure enough, when Dobrynya arrived, the Novgorodians swept away the large bridge and came out against him with weapons. ...
When the news of this spread, the people gathered up to 5,000, surrounded Putyata and began an evil battle with him, and some went, swept away the Church of the Transfiguration and began to rob the houses of Christians. ...
Many went to the river on their own, and those who did not want to were dragged by soldiers and were baptized: men above the bridge, and women below. Then the pagans, in order to depart from baptism, announced that they had been baptized; For this purpose, Joachim ordered all those who were baptized to put crosses on their necks, and whoever does not have a cross on him should not believe that he has been baptized and baptize him. ... Having finished this matter, Putyata went to Kyiv. That is why there is a proverb that curses Novgorodians: “Putyata baptized with a sword, and Dobrynya with fire.”
I do not dispute the cultural significance of the baptism of Rus', which made it possible to join European civilization and reach a higher level of development. Although the hostility has not decreased, people have not become better. Prince Vladimir the Holy managed to fight with all neighboring states. Under Vladimir, not only did the territory of the state expand, but culture increased, and Cyrillic writing arrived. Although before the introduction of the Cyrillic alphabet there was its own alphabet - “Glagolic”.
Someone else's faith did not immediately take root among the people. Before forced baptism, our people worshiped the pagan gods of nature and lived in harmony with it. All holidays took place outdoors. And the fact that now we, along with Christian holidays, celebrate pagan ones, speaks of the ineradicability of paganism in our mentality.
Pagan (which means folk) culture has not disappeared, and exists today in folk rituals, holidays, traditions (Maslenitsa, carols, fortune telling, mummers, etc.)
No, you can’t choose your religion the way it was in Rus'. Faith must be part of the self-awareness of the people, their history, traditions and beliefs. You cannot force to believe, you cannot teach faith. Faith is Revelation, it is a gift of God!
Forced baptism contradicts the very idea of baptism - as a voluntary, conscious acceptance. Some believe that baptism should occur in adulthood, when a person realizes the full significance of this ritual, voluntarily takes responsibility for all matters and changes spiritually.
Baptism does not require bathing or washing. External rituals may not be effective if the soul is not transformed.
The meaning of the rite of baptism is “spiritual birth.” As a result, a person must be reborn in soul, stop sinning and become a believer.
Many people do not want to be transformed in soul; It is enough for them to believe and follow the rituals. But all ritual actions mean nothing if nothing happens in the soul. As one of the pilgrims said: “if it is not God’s will, no matter how much you venerate the icon, it will not help.”
The meaning of baptism is not in communion with the sacrament of two thousand years of history, in comprehending the mystery of the transfiguration of the soul. Immersion in water or dousing was practiced by almost all peoples of antiquity. The symbolic meaning of ablution, in modern language, is an encoding! You are programming yourself for the beginning of a new – spiritual! – a life in which priority will always be given to spiritual values rather than material ones.
It is believed that with the adoption of Christianity, the life of Prince Vladimir changed. He accepted the new faith with all sincerity, radically revising his life values.
However, having already been a Christian for a long time, Vladimir actually sent his son Boris against his other son Yaroslav (who later turned out to be the Wise), blessing the war of brother against brother. Yaroslav eventually killed his brothers Boris, Gleb, Svyatopolk and Svyatoslav, and he himself became the prince of Kyiv.
Is the gathering of lands into one centralized state an undeniable good? Even if this goal requires such means as killing a brother?
During the entire period of the baptism of Rus', according to rough estimates, up to a third of the country's population was slaughtered. Resistance to baptism in the overwhelming majority of cases had a political, anti-Kiev aspect rather than an anti-Christian one; Moreover, the religious aspect did not play a dominant role.
The rulers want to have spiritual authority, but their deeds indicate the opposite. Many Christian rulers were distinguished by terrible sinfulness. The rulers who converted to Christianity often continued to persecute not Christians, but their opponents. The princes mercilessly killed those who refused to recognize Christianity, and therefore the power of the prince. Emperor Constantine, who converted to Christianity in 332, interfered in the affairs of the church, using its power to strengthen his personal power.
Today Moscow and Kyiv “share” the right to call themselves followers of St. Vladimir.
They argue: Is Vladimir a Ukrainian Muscovite or a Russian crest?
The magazine DILETANT devoted an entire issue to answering the question, Prince Vladimir: a saint or a sinner?
I would say that Prince Vladimir is a holy sinner!
A priori, a ruler cannot be called a saint. The very essence of power does not allow this. Prince Vladimir was a fratricide, a polygamist, a libertine, a hypocrite and an insidious ruler.
Vladimir began his reign in Kyiv with destruction Christian churches, Perunov put them in their place. But when the prince decided to baptize Rus', the Peruns were demolished. “Of the overthrown idols, some were cut into pieces, others were burned, and the main one, Perun, was tied to a horse by the tail and dragged from the mountain, and twelve people beat the idol with sticks... When they dragged the idol to the Dnieper, the people cried.”
They will tell me: “Russian people should be proud of their history. And you …"
One day, Vladimir Khotinenko’s film “Heirs” was shown on the “Culture” TV channel. Most of the action takes place in a talk show studio, where a political scientist, historian and patriot, led by a host, discuss issues of Russian history.
“Our task is to teach people to be proud of their history,” says the political scientist.
– To be Russian means to stand in front of an invincible enemy and survive! - says the patriot.
“Yes, there were no Russian people in the 14th century,” says the historian. – It makes no sense to look for a Russian nation before the 16th century.
– Who is this truth of yours useful for?! – the patriot was indignant. “There are many who want to delve into our dirty laundry.” But why bother? The people should be proud of their past!
– Should you be proud of your invented past or present? – the historian is perplexed. – I have always believed that for our patriotic statesmen, the people are a child, and a mentally handicapped child at that.
“Every power wants to be licked,” says the presenter. – And the more arbitrary it is, the more lawless it is, the more it needs confirmation that all power is from God. And the church has been responding to this request for a thousand years.
IN MY OPINION, choosing faith and baptizing forcibly contradicts the very essence of faith. Faith is a gift of God, a sacrament, a purely personal, spiritually intimate matter.
Faith is acquired not through the will of the monarch, but through the will of the Lord.
Immersion is not baptism unless accompanied by a spiritual change. You need to be reborn, become a different person, for whom the spiritual becomes more important than the material.
People's consciousness is mythological; they cannot live without fairy tales and myths. People want to believe in the “good king, father,” to believe in the saints, to worship them. But there is no need to deceive people by pushing lies into them under the guise of a “myth.”
Once I saw a long line outside the temple for “holy water”. A policeman guarding order approached the bottling and asked the attendant to pour him “holy water” for himself and his friends out of turn.
You cannot demand faith from people. A person demands evidence and craves denial, and therefore it is necessary to give him the opportunity to verify the truth of God’s Law, first of all, through his own experience. And the point is not at all about responsibility before God for one’s behavior and not about posthumous reward for good deeds. Man wants rewards in this life. It is the belief that by doing good for others, you thereby do good to your own soul - this is the earthly reward for love.
But even if faith is the result of self-hypnosis, then those good deeds that are done by faith in love are worth living in such self-deception. After all, by and large, we have nothing but faith. Everything is based on faith and revolves around love.
There is faith the only way introduction to the Mystery, a kind of key, but not for deciphering, but rather for launching a mechanism, the purpose and principle of operation of which is unknown to us. This is the LAW OF FAITH, when if you don’t believe, you won’t see, hear or understand anything. Faith is not an escape from reality, but rather a way to return to it, seeing the world from a different angle and realizing that everything is interconnected and there are no coincidences. Faith illuminates life with joy, while unbelief is worse than blindness.”
(from my novel “Stranger Strange Incomprehensible Extraordinary Stranger” on the New Russian Literature website
So what did you want to say with your post? - they will ask me.
Everything I want to tell people comes down to three main ideas:
1\ The goal of life is to learn to love, to love no matter what
2\ Meaning is everywhere
3\ Love to create is a necessity.
ALL IS LOVE
P.S. One deputy is preparing to submit to the State Duma a bill on protecting Russia’s national pride, which will propose to establish liability for public insults to phenomena that are treated with special respect in the country.
You can put me in prison, you can even cut off my head, but I have argued and will maintain that baptism cannot be carried out by force, even for the sake of the unification of Rus'!
In your opinion, WHAT IS THE TRUTH OF BAPTISM AND SPECULATION?
© Nikolay Kofirin – New Russian Literature –