Part IV.
When was Kievan Rus baptized?

Chapter Twelve
Problems of the baptism of Russia

Introduction

There is a lot of old information about the spread of Christianity in Eastern Europe. This topic has been dealt with by many scientists over the past 250 years, trying to find an answer to various questions; there is an extensive literature on it, which reflects research and opinions on the most diverse aspects of this significant event.

On the development of scientific research in this area, the well-known specialist O. Rapov wrote that the attention of historians of the 19th - early 20th centuries. focused on the following key questions:

- when did the first Christians appear in the lands of the Eastern Slavs?
- can we trust the story of "The Tale of Bygone Years" about the enlightenment of the Russian land by the Apostle Andrew?
- Should we consider "The Life of St. Stephen of Surozh" and "The Life of St. George of Amastrid" as serious historical sources on the problem of the conversion of Russia to Christianity?
- Did Konstantin the Philosopher and his brother Methodius engage in the conversion to Christianity of the Rus?
- how many baptisms of the Rus were there in the 9th century and in what years did they take place?
When and where was Princess Olga baptized?
- How Christianized was Russia during the reign of Igor, Olga, Yaropolk?
- when and under what circumstances did the baptism of Vladimir Svyatoslavich and the people of Kiev take place?
- Was the entire population of Russia baptized by Prince Vladimir during his reign, or only a small part of the city dwellers?
- when did the conversion to Christianity of the Vyatichi and Radimichi, as well as non-Slavic peoples that were part of the Kyiv state?
- what is the role of Latin missionaries in the Christianization of Russia?
- from whom did Russia adopt Christianity: from Constantinople, Rome, the Ohrid Patriarchate?
- what is the role of the Khazars and the Varangians-Scandinavians in the penetration of Christianity into Russia?
- when did the metropolia in Kyiv arise?

O. Rapov emphasizes that there was a serious controversy on all these issues, but historians did not come to a consensus on any of them (RAP pp. 12-13).

There was no consensus, but nevertheless, the dominant opinion gradually took shape. To get acquainted with it, we recommend that readers refer to the "Conclusion" of O. Rapov's monograph "The Russian Church"; further references to it are indicated by the abbreviation RAP. Let us add that in this book, and especially in the next chapter, a large amount of old information, translations, retellings and opinions of specialists are given as they are present in the RAP.

Of the entire wide range of problems associated with the Christianization of Russia, we are primarily interested in one most important question: when was Kievan Rus baptized?

Formulation of the problem

So, the purpose of this study, which occupies the next two chapters, is a rough relative dating of the baptism of Kievan Rus.

Of course, as can be seen from the problems listed above from the early history of Christianity in Russia, scientists are aware that the baptism of an entire people living on a vast territory could not be carried out in a day, a year or even a decade in times of poor communications.

As N. M. Tikhomirov very accurately noted,

"The official date of the establishment of Christianity in Russia is considered to be the "Baptism of Russia" in 989 under Prince Vladimir Svyatoslavich. But this date, in essence, denotes only the most noticeable historical fact: the recognition of Christianity as the official religion of Kievan Rus." (RAP p. 17)

Therefore, we refine our task: we want to find a rough date for the main part of the religious changes that made Christianity the predominant, state religion in Kyiv and on the territory of Kievan Rus. For brevity, we will call the period of time in which these changes took place the "age of the baptism of Russia" and denote it by the abbreviation VKR.

Features of the methodology of this study

As in the chapter on St. Cyril and Methodius, we will consider the information that has come down to us about the creation Slavic writing without prejudice, i.e. without dividing them in advance into "reliable" and "unreliable", without highlighting the "correct" and "anachronistic" details in them. Does any definite chronological picture follow from them in a natural (internal) way, and if so, what is it? Does it coincide with the one accepted by the historical school of the 20th century?

As noted above, many modern "canonical views" were formed a long time ago, 4-5 centuries ago, on the basis of a small set of documents. Naturally, these documents are generally considered "reliable". Further, with the discovery of each new document, it was evaluated from the point of view of the accepted "canon" and, if it did not correspond to it, was rejected and fell into the category of "inaccurate", and sometimes it was simply declared a "falsification". But then, discarding the documents "one at a time", it is practically very difficult to detect any error in the basic, "canonical" views.

Taking into account that any source of information may contain both "reliable" and "unreliable" information, it can be considered that the sources are simply reliable to varying degrees. And what is reliable in this document and what is not - should be decided on the basis of an analysis of the widest possible range of documents.

These remarks explain the methodology chosen in our study to work with all available information, including those that are considered unreliable.

Before turning to our main chronological task, let us outline some striking details from the information about the baptism of the Russian people.

How was Kievan Rus baptized?

Let us recall very briefly some interesting and at the same time widespread information about this.

1) Four baptisms of Russia

Let's see how the baptism of Russia is described in the canonical church books of the first half of XVII in. Let us take the "Large Catechism" printed in Moscow under Tsar Mikhail Fedorovich Romanov and Patriarch Filaret in 1627. This book contains a special section "On the Baptism of the Russian People." It turns out that the baptism of Russia is described here in a completely different way than we used to think. The Catechism claims that there were four baptisms of Russia:
- The first is from the Apostle Andrew.
- The second baptism - from the Patriarch Photius of Constantinople,

"during the reign of the Greek king, Basil the Macedonian, and under the great prince Rurik of all Russia. And under the Kyiv princes under Askold and Dir." (CAT l. 27v.; quoted from FOM14 p. 307).

- The third baptism - under Princess Olga. It happened, according to the "Catechism", in 6463 "from the creation of the world." It is curious that the "Catechism" itself translates this date into 963 from R. Chr.
- The fourth baptism is the famous baptism under Prince Vladimir. Here is what the Catechism says:

"So commanded that all the land of Russtei be baptized in the summer of six thousand 497 from the holy patriarchs from Nikola Khrusovert or from Sisinius or from Sergius, Archbishop of Novgorod, under Michael the Metropolitan of Kiev."

AT last quote a number of strange details. So, for example, the mention of the patriarch, the Archbishop of Novgorod and the Metropolitan of Kiev at the time of baptism.

How many Christians were among the Russians, and what was their position and influence in society during the time of the Apostle Andrew or Princess Olga? These are concrete questions of the history of religion that go beyond chronological problems. But a certain political burden is also connected with them, which the Russian historical, state and church traditions put into the legend of the baptism of the Russian apostles. Andrey.

2) Storm near Constantinople

In old chronicles (for example, in The Tale of Bygone Years, by a Byzantine writer known as the "Successor of George Amartol" and in a number of others), there is a story about a miracle with a storm. Its plot is as follows:

The Russian fleet besieged (it is believed that it was in 866) Constantinople. The population, frightened by the robberies of soldiers in the vicinity of the city, was waiting for the outcome of the military conflict. The Byzantine emperor, who at the beginning of the siege was outside the city, managed to get into it. Together with Patriarch Photius, he went to the Church of the Theotokos in Blachernae; having prayed, they carried out the miraculous robe of the Mother of God from there and went to the sea. There the waters touched the edge of the robe, and immediately the winds blew and a strong storm arose, although before that the sea was completely calm. Waves and wind threw the Russian ships on the rocks, and thus the Russian fleet was destroyed, and the city was saved from the siege and bloodshed. "Pseudo-Simeon" has an appendix to this story:

"Fade, then the dust from heaven is bloody, and many will find stone on the way, and the vratograd is scary, like blood." (RAP p. 84)

The same news about "red dust" is also found in the Nikon Chronicle. Judging by the description, a tornado passed through the Bosphorus, which threw Russian ships ashore, raised a lot of dust, stones and seaweed into the air.

Of course, such a "miracle" could not but cast a shadow on the Russian pagan gods and raise the authority of the powerful Christian God, who caused a storm, sank the fleet and thereby saved the capital of Byzantium.

Having suffered punishment from God, according to legend, the Russians returned home and soon sent ambassadors to Constantinople, asking them to baptize the Russian people.

3) Miracle with the Gospel

Miracles are present in many old stories about the baptism of people and nations. There is also a miracle in the legend about the baptism of Russians. Here brief retelling his plot from the Biography of Constantine Porphyrogenitus:

The Byzantine emperor concluded a peace treaty with the Russians and persuaded them to accept holy baptism. Ordained by the Byzantine Patriarch Ignatius, the archbishop was sent on a preaching mission to the Russian prince. He gathered the elders and his other subjects and asked the bishop who had come to them to explain what he intended to proclaim to them and what he was going to teach them. The bishop offered them the Gospel and spoke about some of the miracles of the Old and New Testaments. The Russians declared that they would not believe him if they themselves did not see something like this, and especially the miracle with the three youths in the oven. Remembering the words of Christ about those who ask in His name, the archbishop replied: “Although you should not tempt God, however, if you have decided to approach Him with all your heart, ask what you want, and God will certainly do it according to your faith, although we are sinners and insignificant." The barbarians demanded that the Gospel be thrown into the fire. After praying, the archbishop did so. And after sufficient time had elapsed, the gospel was taken out of the extinguished furnace and found undamaged. Seeing this, the Russians, amazed by the miracle, began to be baptized without hesitation.

4) The religion of the Rus before baptism

There is a very interesting account of this by the Byzantine Patriarch Photius, a contemporary of these events. He wrote:

"For not only this people(Bulgarians - JT) He changed his former wickedness to the faith of Christ, but even that one became too famous and surpassed everyone in cruelty and bloodshed, i.e. the so-called Russia and this people changed the Hellenic and godless teaching, in which it was previously contained, to a pure and uncorrupted Christian confession ... "(USP pp. 78-79)

So, according to Photius, it turns out that before the adoption of Christianity in Kievan Rus, the dominant religion was the "Hellenic delusion", i.e. belief in Zeus ("Thunderer", striking his enemies with "perun") and other "classical" Hellenic gods.

At the same time, the point of view accepted today in historical science about the pre-Christian beliefs of Russians is completely different (at least outwardly): for example, it offers us a "purely Slavic" supreme god - the Thunderer Perun. But it is impossible not to notice the similarity of Perun with Zeus, and even the coincidence of the word "Perun" - it denotes both the name of the "Slavic" god, and the main weapon - thunder / lightning - the "Hellenic" god.

We add that at that time the word "Hellenes", apparently, denoted not a national, but a religious affiliation. There are many references to the spread of "Hellenic delusions" in Russia in old manuscripts.

5) Bogomil elements of baptism

The Christian canon created by the "fathers of the Church" assigns Satan the role of an adversary of God, a rebel against him. The Apocalypse of John (XII, 7) sees in him a dragon who, together with a group of angels, rebelled against God. The idea of ​​Satanail as a renegade from God found a special place in the writings of Tertullian, Lactantius, Gregory of Nyssia, and others (see BRA p. 57).

In contrast to these ideas, the Bogomil tradition assigns Satanail the role not of a dragon, but of a fallen angel. She believes that Satanael was at first a good angel, chief of the angels; in some works he is described as the eldest son of God (Jesus Christ is the youngest). The Bogomils believed that later he became proud and began to oppose his Creator and God.

Talking about the baptism of Russia, "The Tale of Bygone Years" quotes the words of a Greek preacher explaining the Orthodox faith to Prince Vladimir; it talks about "Sotonail" and what it is

"the first from the angel, the elder rank of angelic"(quoted in ENG p. 164)

Thus, the confessors who baptized Russia were the bearers of Christian ideas, at least in some details, close to the beliefs of the Bogomils.

St. Clement of Ohrid, one of the disciples of Sts. Cyril and Methodius and Metropolitan of the Bulgarian Church, wrote that Satanail is God's servant (ENG p. 165). Below we will return again to the question of the possible proximity of Bulgarian and Russian Christianity to “non-Orthodox” Christian traditions.

6) Political aspects different options answer to the question: who and when baptized Russia

The legend about the Christian mission of the Apostle Andrew, recorded in a number of church books, has long served as a powerful weapon in the hands of Byzantine diplomacy in its struggle with Rome for church hegemony in Europe. According to legend, the city of Byzantium, on the site of which Constantinople was subsequently founded, was visited by the Apostle Andrew, and part of its population converted to Christianity. There allegedly was the tomb of the Apostle Andrew. And since the Apostle Andrew was the elder brother of the Apostle Peter, the founder of the Roman Christian Church, and again, according to legend, he was called by Christ to apostolic activity before Peter, all this allowed the Byzantine emperors to achieve at church councils at first equalization of the rights of Constantinople with Rome as the church capital, and then force the Fifth Church Council to give preference to the Patriarch of Constantinople over others
church hierarchs. (RAP p. 65)

Later, when Byzantium fell to the Turks, Russia announced its claims to become the center of the Eastern Roman Empire. Part theoretical substantiation these harassment was based on the fact that in Russia, as in Byzantium, the Apostle Andrew preached; this fact, as it were, gave the Russian Church a high rank, not lower than the rank of other cities - contenders for the title of "capital of the Orthodox world."

BAPTISM, the Christian sacrament of entry into the Church, established by Jesus Christ; performed on the believer before all other sacraments. The Slavic word "baptism" is the equivalent of the Greek term "βάπτισμα" (from the verb "βαπτίζω" - immerse in water, dip), which was directly borrowed by Western European languages.

History of the sacrament. The rite of baptism is associated with the symbolism of water as one of the "primary elements", both life-giving and destructive. Ritual ablution, accompanied by repentance and renunciation of the former life, was performed in Ancient Israel over the believing pagans. The rite of cleansing ablution was also performed by those who joined the Qumran community (see the Qumran studies article). The baptism performed by John the Baptist on those who believed in the imminent coming of the Messiah ascended to a similar practice. This baptism was received from John in the waters of the Jordan River by Jesus Christ (see Baptism of the Lord), who also called baptism His future sufferings on the Cross (Mark 10:38-39; Luke 12:50). An indication of the Christian sacrament of baptism is seen in the words of Christ about the need for a new birth of a person “of water and the Spirit” as a condition for his entry into the Kingdom of God (John 3:5). “John's” baptism had only a preparatory character and was not accompanied by the gift of the grace of God (the gift of the Holy Spirit - Acts 1:5, 18:25, 19:1-6); such a baptism, according to the Fathers of the Church, was performed by the apostles during the earthly life of Christ. Actually, the Christian sacrament of baptism was established by the resurrected Savior before His Ascension: “Go, therefore, make disciples of all peoples, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matt. 28:19; compare: Mark 16:16).

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Initially, baptism was performed by immersion in water (Acts 8:38-39), as indicated by the very Greek name of the sacrament. At the same time, there is no information about the special consecration of water: they were baptized in natural reservoirs. Since the beginning of the 4th century, after the legalization of Christianity, special rooms (baptisteries) with fonts in the form of pools began to be arranged at large churches. If necessary, baptism through pouring was allowed, as evidenced by the text of the Didache (late 1st century). Gradually, baptism by pouring gained equal rights among most Christian churches with baptism by immersion.

In the first centuries of Christianity, when it was mostly adults who were baptized who had undergone a long preparation to receive the sacrament (see the Catechesis article), the predominant days of baptism were the feast of the Baptism of the Lord and the eve of Easter. This was fixed in the rites of the Liturgy of Holy Saturday: during the lengthy reading of proverbs, the catechumens were taken to the baptistery, they were baptized and solemnly, in white robes and with lamps in their hands, they were led into the church, where they first communed with the Holy Mysteries. (In memory of this, and now at the liturgy of Holy Saturday, despite the absence of those being baptized, the baptismal prokeimenon is read before reading the Holy Scriptures, the clergy change black vestments to white, all the covers on lecterns, icons in the church also change to white.) The newly baptized wore white clothes. in a week; sometimes wreaths of flowers or palm leaves were placed on them.

In modern practice, baptism precedes chrismation, but in ancient church baptismal anointing could be performed both before and after immersion in water, and in some traditions even twice, until the practice of post-baptismal anointing as the main and final rite of baptism was established throughout the East and West.

The first evidence of child baptism dates back to the 2nd century, although it probably already existed from apostolic times, since the New Testament mentions the baptism of entire families (Acts 16:15, 33). Baptismal vows for children were made by their parents and/or godparents. The baptism of children caused controversy: some theologians considered the baptism of children necessary, referring to the apostolic practice (Origen), others rejected it, believing that children do not need the forgiveness of sins and that baptism must be performed at a conscious age (Tertullian). Blessed Augustine saw in the practice of baptizing children an argument in favor of the doctrine of original sin, inherited by all people (cf. Rom. 5:12). After the disappearance of the institution of catechumens (by the 7th century), the practice of infant baptism became prevalent.

Theology and rites. The prototypes of the sacrament of baptism are seen in such events of Sacred history as the Creation of the world (“and the Spirit of God hovered over the waters” - Gen. 1:2), the saving voyage of Noah’s ark in the waters of the flood (Gen. 7), the miraculous passage of the Israelite people through the Red Sea during his release from Egyptian slavery (Ex. 15) and his crossing of the Jordan River before the conquest of the Promised Land (Josh. 3), which later became a symbol of eternal life.

The Orthodox and Catholic Churches understand baptism as a mysterious and unconditionally real participation of a person in the death and "three-day Resurrection" of Jesus Christ, as a birth "by water and the Spirit" in new life in the perspective of immortality (John 3:3-5). “… We were buried with Him by baptism into death, so that just as Christ was raised from the dead by the glory of the Father, so we too would walk in newness of life” (Rom. 6:4). In baptism, a person receives liberation from original sin and the forgiveness of all previous personal sins. Through Christ it is adopted as a son by God the Father (Rom. 8:14-17) and becomes "the temple of the Holy Spirit" (1 Cor. 6:19).

The Holy Spirit accomplishes the unity of all the baptized in one God-human body (“Body of Christ”) — the Church (1 Cor. 12:13), making them brothers and sisters in the family of God's children. However, baptism is only the first step in the ascent of the soul to God, a guarantee of the development of a person’s spiritual life: if baptism is not followed by the renewal of all life, the spiritual rebirth of a person, then it does not bear fruit.

Since baptism once and for all places a person in a new relationship with God, it is unique. It is performed by a bishop or priest, in emergency circumstances (for example, in case of a threat of death to a person who wants to be baptized) - a deacon or even a layman, including a woman; if later the emergency circumstances are eliminated, then such baptism remains valid and is only supplemented by chrismation.

There is a different attitude of local Orthodox churches to the recognition of the validity of baptism performed by non-Orthodox Christians. The Russian Orthodox Church certainly recognizes baptism performed in the Roman Catholic Church, as well as baptism in most Protestant denominations, with the exception of radical movements that reject the traditional doctrine of the Holy Trinity or perform baptism in one immersion.

In Protestantism, the subjective factor plays a significant role in understanding the meaning of baptism. According to classical Protestant thought, baptism is a test of conversion, bringing a person's personal aspirations into line with the will of the Lord. Lutherans, Anglicans, Calvinists recognize various forms of baptism (immersion, pouring) with the obligatory baptismal formula "in the name of the Father, Son and Holy Spirit." At the same time, they allow the baptism of both infants and adults. Baptists, proceeding from a literal understanding of the symbolism of baptism as burial with Christ (Col. 2:12), recognize only immersion in water. In many Protestant denominations (including Baptist communities) young children are not baptized: it is believed that a person must make a conscious decision about baptism (baptism is, therefore, completely dependent on a person’s personal faith).

The modern Orthodox rite of baptism includes a series of prayers and sacred rites bearing traces of ancient dogmatic and cultural traditions.

In modern church practice, all elements of the pre-baptismal rite, as a rule, are performed on the same day: immediately before baptism, the catechumen (or the recipient of the baby) turns to the west and renounces Satan three times “and all his deeds, and all his ministry ...”, confirming his renunciation “breathing and spitting”, after which he loudly confesses the desire “to be united with Christ” three times and reads the Creed. At the beginning of the rite of baptism itself, a great litany is pronounced, in which the Church prays for her new member; this is followed by the consecration of water and the anointing of the baptized with oil. During immersion in water (sprinkling with water), the Holy Spirit descends on the person being baptized, giving him the seed of eternal life and cleansing him from sins. Then a pectoral cross (a symbol of salvation) is put on the newly baptized, reminding him of the condition of following Christ, and a white robe (a symbol of purity). After the anointing, which seals the gift of the Holy Spirit received by the newly baptized, the priest with the newly baptized and the recipients walks around the font three times, which symbolizes the eternity of the union concluded with God. After reading the "baptismal" Apostle (Rom. 6:3-11) and the Gospel (Matt. 28:16-20), the priest washes the baptized chrism from the body and cuts the hair in a cross shape (in ancient world cutting hair meant dedication to a deity or, for a slave, a transition to a new master; in baptism, a person becomes a “slave” of God, who gives him true freedom and future eternal life). If baptism is performed in connection with the “baptismal” liturgy, then the newly baptized person also receives the first communion. The modern liturgical text of the rite of baptism and chrismation is contained in the Treasury.

Lit .: Almazov A.I.

Baptism of Russia in 988 and the state of Russia

The history of the rites of baptism and chrismation. Kazan, 1884; Schmemann A., prot. The sacrament of baptism. M., 1996; he is. Water and the Spirit: On the Mystery of Baptism. M., 2004; Arranz M., Hierom. Baptism and Confirmation: The Sacraments of the Byzantine Euchologion. Rome, 1998; Johnson M. The rites of Christian initiation: their evolution and interpretation. Collegeville, 1999.

Yu. I. Ruban.

Baptism of Russia.

Date of the baptism of Russia.

The Baptism of Russia (according to The Tale of Bygone Years) took place in 988 (in 6496 from the creation of the world), in the same year, Prince Vladimir was also baptized. However, some historians give a different date for the baptism of Prince Vladimir - 987, but officially the date of the baptism of Russia is considered to be 988.

The baptism of Russia briefly.

Until the middle of the 10th century, on the territory of the Russian principalities, the majority of the population was considered pagans. The Slavs believed in eternity and balance between the two higher principles, which in the present way are more reminiscent of "good" and "evil".

Paganism did not allow to unite all the principalities at the expense of a single idea. Prince Vladimir, having defeated his brothers in an internecine war, decided to baptize Russia, which would allow ideologically to unite all the lands.

In fact, by that time, many Slavs were already imbued with Christianity thanks to the merchants and soldiers who had been in Russia. All that remained was to take an official step - to consolidate religion at the state level.

"In what year was the baptism of Russia?", is a very important question that is asked at school, inserted into various historical tests. You already know the answer the baptism of Russia took place in 988 ad. Shortly before the baptism of Russia, Vladimir accepted a new faith, he did this in 988 in the Greek city of Korsun on the Crimean peninsula.

After returning, Prince Vladimir began to introduce the faith throughout the state: the prince's close associates, warriors of the squad, merchants and boyars were baptized.

What year was Russia baptized

It is worth noting that Vladimir chose between Orthodoxy and Catholicism, but the second direction implied the power of the church over secular life, and the choice was made in favor of the first.

Baptism did not pass without excesses, since many people considered the change of faith a betrayal of the gods. As a result, some rituals lost their meaning, but remained in culture, for example, the burning of an effigy at Maslenitsa, some deities became saints.

The Baptism of Russia is an event that influenced the development of the culture of all Eastern Slavs.

Scientists still argue about the time and circumstances of the adoption of Christianity by Russia. The Christian religion was already known at the very beginning of the existence of the ancient Russian state. According to a number of scientists, the first attempts to baptize the people of Kiev were made back in the 9th century by the princes Askold and Dir. But the Christianization of Russia cannot be explained only by the personal qualities of the ruler.

The spread of Christianity among the Eastern Slavs became part of a wider process of Christianization of the countries of Northern, Central and Eastern Europe (IX-XI centuries). All these countries were united by one feature: at that time, the formation of the state took place in them and class inequality began to develop. Thus, the adoption of Christianity is closely connected with these processes.

Pagan beliefs were closely connected with the tribal system; they could not explain and ideologically justify the emerging social and political equality. Therefore, they were inferior to the monotheistic religions that neighboring peoples had.

Who baptized Russia?

Through trade and military contacts, Russia got acquainted with these religions.

In turn, the strengthening princely power was looking for ways to strengthen state unity and ideological support in religion. To this end, Prince Vladimir Svyatoslavovich (980-1015) made an attempt to reform the pagan cult. He created the main temple dedicated to the god Perun. Perun was declared the main god, to whom all the rest obeyed. The first religious reform of Prince Vladimir was unsuccessful, and he turned to other religions. In 988 he made Orthodoxy the state religion of Russia.

The main reason for this choice was the close ties between Byzantium and Russia, thanks to which Orthodoxy was well known in Russia. The second reason is the active missionary activity of the Orthodox Church, which allowed divine services in Slavic languages. 3rd reason - Orthodoxy did not insist on the subordination of the princely power of the church. The 4th reason is the possibility of a dynastic marriage with the sister of the Byzantine emperor.

Effects:

First, strengthening state unity and princely power; secondly, the development of the feudal system; thirdly, increasing the international prestige of Russia; fourthly, the development of law and spiritual culture, the development of writing and acquaintance with Greek culture. The Church occupied a privileged position in Russian society. She received the right to own land and church tithes. The church was freed from the princely court. It regulated marriage and family and other social relations, controlled the ideological life of society.

The adoption of Christianity in Russia

Nothing strikes like a miracle, except for the naivete with which it is taken for granted.

Mark Twain

The adoption of Christianity in Russia is the process during which Kievan Rus in 988 moved from paganism to the true Christian faith. So, at least, textbooks on the history of Russia say. But the opinions of historians differ on the issue of the Christianization of the country, since a significant part of scientists assure that the events described in the textbook did not actually happen in this way, or not in such a sequence. In the course of this article, we will try to understand this issue and understand how the baptism of Russia and the adoption of a new religion, Christianity, actually took place.

Reasons for the adoption of Christianity in Russia

The study of this important issue should begin with a consideration of what religious Russia was like before Vladimir. The answer is simple - the country was pagan. In addition, often such a faith is called Vedic. The essence of such a religion is determined by the understanding that, despite the vastness, there is a clear hierarchy of gods, each of which is responsible for certain phenomena in the life of people and nature.

An indisputable fact is that Prince Vladimir the Holy for a long time was an ardent pagan. He worshiped pagan gods, and for many years he tried to instill in the country a correct understanding of paganism from his point of view. This is also evidenced by official history textbooks, which present unambiguous facts, saying that Vladimir erected monuments to pagan gods in Kyiv and called on the people to worship them. A lot of films are being shot about this today, which talk about how significant this step was for Russia. However, in the same sources it is said that the “crazy” desire of the prince for paganism did not lead to the unification of the people, but, on the contrary, to its disunity. Why did this happen? To answer this question, it is necessary to understand the essence of paganism and the hierarchy of gods that existed. This hierarchy is shown below:

• Svarog
• Alive and Alive
• Perun (14th in the general list).

In other words, there were main gods who were revered as true creators (Rod, Lada, Svarog), and there were secondary gods who were revered only by a small part of people. Vladimir radically destroyed this hierarchy and appointed a new one, where Perun was appointed the main deity for the Slavs. This completely destroyed the postulates of paganism. As a result, a wave of popular anger arose, since people who had been praying to Rod for many years refused to accept the fact that the prince, by his own decision, approved Perun as the main deity. It is necessary to understand the whole absurdity of the situation created by St. Vladimir. In fact, by his decision, he undertook to control divine phenomena. We do not say how significant and objective these phenomena were, but simply state the fact that Kyiv prince did it!

Who was the first to baptize Kievan Rus?

In order to make it clear how important this is, imagine that tomorrow the president announces that Jesus is not a god at all, but that, for example, the apostle Andrew is a god. Such a step will blow up the country, but it was precisely this step that Vladimir took. What he was guided by when taking this step is unknown, but the consequences of this phenomenon are obvious - chaos began in the country.

We delved so deeply into paganism and the initial steps of Vladimir in the role of a prince, because this is precisely the reason for the adoption of Christianity in Russia. The prince, honoring Perun, tried to impose these views on the whole country, but failed, because the bulk of the population of Russia understood that the true god, who had been praying for years, was Rod. So the first religious reform of Vladimir in 980 failed. They write about this in the official history textbook, forgetting, however, to tell that the prince completely turned paganism over, which led to unrest and the failure of the reform. After that, in 988, Vladimir accepts Christianity as the most suitable religion for himself and his people. Religion came from Byzantium, but for this the prince had to capture Chersonese and marry a Byzantine princess. Returning to Russia with his young wife, Vladimir converted the entire population to a new faith, and people accepted religion with pleasure, and only in some cities there were minor resistances that were quickly suppressed by the prince's retinue. This process is described in The Tale of Bygone Years.

It was these events that preceded the baptism of Russia and the adoption of a new faith. Let's now understand why more than half of historians criticize such a description of events as not reliable.

"The Tale of Bygone Years" and the Church Catechism of 1627

Almost everything that we know about the baptism of Russia, we know on the basis of the work "The Tale of Bygone Years". Historians assure us of the authenticity of the work itself and the events that it describes. Baptized in 988 Grand Duke, and in 989 the whole country was baptized. Of course, at that time there were no priests for the new faith in the country, so they came to Russia from Byzantium. These priests brought with them the rites of the Greek Church, as well as books and holy scriptures. All this was translated and formed the basis of the new faith of our ancient country. The Tale of Bygone Years tells us this, and this version is presented in official history textbooks.

However, if we look at the issue of accepting Christianity from the point of view of church literature, we will see serious differences with the version from traditional textbooks. To demonstrate, consider the Catechism of 1627.

The Catechism is a book containing the fundamentals Christian doctrine. The Catechism was first published in 1627 under Tsar Mikhail Romanov. This book outlines the foundations of Christianity, as well as the stages of the formation of religion in the country.

The following phrase is noteworthy in the Catechism: “So commanded that all the land of Ruste be baptized. In the summer, six thousand UCHZ (496 - the Slavs from ancient times denoted numbers with letters). from the saints, the patriarch, from NIKOLA HRUSOVERTA, or from SISINIUS. or from Sergius, Archbishop of Novgorod, under Mikhail, Metropolitan of Kiev. We have given an excerpt from page 27 of the Greater Catechism, deliberately preserving the style of that time. From this it follows that at the time of the adoption of Christianity in Russia there were already dioceses, at least in two cities: Novgorod and Kyiv. But we are told that there was no church under Vladimir and the priests came from another country, but church books assure the opposite - the Christian church, albeit in a state of inception, was already with our ancestors even before baptism.

Modern history interprets this document rather ambiguously, saying that it is nothing more than medieval fiction, and in this case the Great Catechism distorts the true state of affairs in 988. But this leads to the following conclusions:

• At the time of 1627, the Russian church was of the opinion that Christianity existed before Vladimir, at least in Novgorod and Kyiv.
• The Great Catechism is an official document of its time, according to which both theology and partly history were studied. If we assume that this book is indeed a lie, then it turns out that at the time of 1627 no one knew how the adoption of Christianity in Russia took place! After all, there are no other versions, and everyone was taught the “false version”.
• The "truth" about baptism only came much later and is presented by Bayer, Miller, and Schlozer. These are court historians who came from Prussia and described the history of Russia. As for the Christianization of Russia, these historians based their hypothesis precisely on the story of bygone years. It is noteworthy that before them this document had no historical value.

The role of the Germans in the history of Russia is very difficult to overestimate. Almost all famous scientists admit that our history was written by the Germans and in the interests of the Germans.

It is noteworthy that, for example, Lomonosov sometimes got into fights with visiting "historians", because they brazenly rewrote the history of Russia and all Slavs.

Orthodox or orthodox?

Returning to the Tale of Bygone Years, it should be noted that many historians are skeptical about this source. The reason is as follows: throughout the story it is constantly emphasized that Prince Vladimir the Holy made Russia Christian and Orthodox. There is nothing unusual or suspicious about this modern man, but there is a very important historical inconsistency - Christians began to be called Orthodox only after 1656, and before that the name was different - orthodox ...

The name change occurred in the process of church reform, which was carried out by Patriarch Nikon in 1653-1656. There is no big difference between the concepts, but again there is one important nuance. If people who correctly believe in God were called orthodox, then those who correctly glorify God were called Orthodox. And in ancient Russia, glorification was actually equated with pagan deeds, and therefore, initially, the term orthodox Christians was used.

This, at first glance, insignificant point radically changes the idea of ​​​​the era of the adoption of the religion of Christianity among the ancient Slavs. After all, it turns out that if before 1656 Christians were considered orthodox, and the Tale of Bygone Years uses the term Orthodox, then this gives reason to suspect the Tale that it was not written during the life of Prince Vladimir. These suspicions are confirmed by the fact that for the first time this historical document appeared only at the beginning of the 18th century (more than 50 years after Nikon's reform), when new concepts were already firmly in use.

The meaning of the adoption of Christianity in Russia

The adoption of Christianity by the ancient Slavs is a very important step that radically changed not only the internal way of the country, but also its external relations with other states. The new religion led to a change in the life and way of life of the Slavs. Literally everything has been changed, but this is a topic for another article. in general, we can say that the meaning of the adoption of Christianity was reduced to:

• Rallying people around a single religion
• Improving the international position of the country, due to the adoption of the religion that existed in neighboring countries.
• The development of Christian culture, which came to the country along with religion.
• Strengthening the power of the prince in the country

We will return to the consideration of the reasons for the adoption of Christianity and how this happened. We have already noted that in an amazing way, in 8 years, Prince Vladimir turned from a convinced pagan into a true Christian, and with him the whole country (official history speaks of this). In just 8 years, such changes, moreover, through two reforms. So why did the Russian prince change religion within the country? Let's figure it out...

Prerequisites for the adoption of Christianity

There are many assumptions about who Prince Vladimir was. The official history does not provide an answer to this question. We know for sure only one thing - Vladimir was the son of Prince Svyatoslav from a Khazar girl and from an early age he lived with a princely family. The brothers of the future Grand Duke were convinced pagans, like their father, Svyatoslav, who said that the Christian faith is a deformity. How did it happen that Vladimir, who lived in a pagan family, suddenly easily accepted the traditions of Christianity and changed himself in a few years? But for now it should be noted that the very adoption of a new faith by ordinary residents of the country in history is described extremely casually. We are told that without any unrest (there were minor rebellions only in Novgorod) the Russians accepted the new faith. Can you imagine a nation that in 1 minute abandoned the old faith, which they have been taught for centuries, and adopted a new religion? It is enough to transfer these events to our days to understand the absurdity of this assumption. Imagine that tomorrow Russia will declare Judaism or Buddhism as its religion. Terrible unrest will arise in the country, and we are told that in 988 the change of religion took place under a standing ovation ...

Prince Vladimir, whom later historians called the Saint, was the unloved son of Svyatoslav. He perfectly understood that the “half-breed” should not rule the country, and prepared the throne for his sons Yaropolk and Oleg. It is noteworthy that in some texts one can find a mention of why the Saint so easily accepted Christianity and began to impose it on Russia. It is known that, for example, in the Tale of Bygone Years, Vladimir is called nothing more than "robichich". So in those days they called the children of rabbis. Subsequently, historians began to translate this word as the son of a slave. But the fact remains - there is no clear understanding of where Vladimir himself came from, but there are some facts indicating that he belongs to the Jewish family.

As a result, we can say that, unfortunately, the issue of the adoption of the Christian faith in Kievan Rus has been studied by historians very poorly. We see a huge number of inconsistencies and objective deception. We are presented with the events that took place in 988 as something important, but at the same time, ordinary for the people. This topic very broad to consider. Therefore, in the following materials, we will take a closer look at this era in order to thoroughly understand the events that took place and preceded the baptism of Russia.

MINISTRY OF SCIENCE AND EDUCATION OF UKRAINE

ODESSA NATIONAL POLYTECHNICAL UNIVERSITY

DEPARTMENT OF HISTORY AND ETHNOGRAPHY OF UKRAINE

Abstract on the topic

"The problem of choosing the state religion and

the influence of Christianization on the historical fate of Kievan Rus"

Completed:

Student of group AN-033

Kostylev V.I.

Checked:

Assoc. Duz A.P.

Odessa 2003

• Introduction
• General characteristics of Vedism
• Consequences of Christianization
• conclusions
• List of used literature

Introduction

As you know, in 988 AD. Kievan Rus was baptized during the reign of Prince Vladimir. However, it would be a mistake to think that the new faith came in that same year and was instantly accepted. According to the official version, Christianity was brought to Russia by Andrew the First-Called himself, but for almost a thousand years the propaganda of Christianity was ignored by the Russian people. Why this happened is part of this essay.

Many works have been written praising Prince Vladimir and glorifying Christianity, considering the establishment of this faith in Russia an extremely useful moment in Russian history.

Baptism of Kievan Rus according to the unofficial version Judaization

I would like to bring to the attention of readers the work that supports other, less popular, views.

It's no secret that paganism reigned in Russia until 988, but many do not understand, do not know and do not even try to understand what this paganism really is. In general, the term "paganism" itself is vague, because. is a general designation for all confessions, except for Christian, Jewish and Mohammedan (Small Encyclopedic Dictionary of Brockhaus and Efron). If we are talking about the Slavic religion, then the term “Vedism” should be used - from the word “Veda”, which means “knowledge”.

General characteristics of Vedism

So Vedism. Contrary to the beliefs of many, the followers of the Tradition, as this religion is also called, did not make bloody sacrifices and did not arrange unbridled orgies. All the talk about the terrible rituals of the pagans is nothing but misinformation aimed at discrediting Vedism, which is being intensively spread by Christians who burned more than 13 million people at the stake.

Naturally, there were sacrifices, but these sacrifices were as innocent as today's laying of flowers at the monuments. In the book of Veles, which is considered one of the main collections of the wisdom of Vedism, the following is written: “The gods of the Rus do not take human or animal sacrifices, only fruits, vegetables, flowers, grain, milk, cheese drink (whey), infused with herbs, and honey and never a live bird or fish. But the Varangians and Alans give a different sacrifice to the gods - a terrible, human one, we should not do this, because we are Dazhd-god's grandchildren and cannot follow in the footsteps of others ... ".

Fables of orgies held by the ancients are a perverted representation of celebrations.

Even now, celebrating Kupala, people sometimes get naked, but this exposure does not carry anything vicious. The beauty of the human body, if this body is really beautiful, cannot delight only fools and those whose admiration drowns out envy. My ancestors did not forbid baring the body if it was not ugly, and did not see anything supernatural in this.

What did the Slavs honor, who did they worship and what laws did they live by? Vedism is a religion, a colossal amount of knowledge that does not fit in one book, like the Bible of Christians. Today, the following are available to the public: "The Book of Veles", "The Tale of Igor's Campaign", "The Tale of Bygone Years", "Boyanov Hymn", and the entire folk epic: legends, myths, fairy tales, proverbs, sayings. Many of the works were destroyed, and many are still kept in secret archives, and this makes the restoration of Vedism a difficult job. But what is already available makes it possible to refute the slander that is constantly pouring on the traditions of antiquity.

It is important not to equate the concepts of "faith" and "religion". Vedism is a religion that does not require only faith, but requires understanding, knowledge. Yes, there is a place for faith in the Tradition, but this faith should not be blind and absolute. Blind faith is an excellent tool for deceiving and manipulating fools.

Vedism deals with the description of the world, the universe and describes real forces. Vedism claims that life exists not only on Earth, but also on other planets, claims the existence of cosmic forces endowed with intelligence and free will. At the same time, it is not necessary to believe in these forces, you can simply feel them. For example, it is enough to look at the Sun, its influence on our world, to feel its warmth in order to believe in the existence of the Sun God Ra. Fire and wind are nothing but the manifestation of the Gods Simargl and Stribog. Paganism is knowledge about the world, given in figurative and symbolic form.

How is the place of a person in Vedism determined, what is his relationship with the Gods? The Slavs are the descendants of their Gods. Realizing their kinship with the Gods, the Slavs did not put themselves on the same level with them. However, there was no servility either - the Slavs lived by their own will, although they tried to coordinate it with the will of their Gods, during prayer they did not bend their backs, did not kneel and did not kiss the hands of the priests. The Slavs loved and respected their Gods, and the prayers of the Slavs were in the nature of hymns, praises. Respect was also manifested in the fact that ablution with clean water was supposed to be done before prayer. Tradition encouraged labor, and sins had to be expiated not only by prayers, but also by specific actions. Vedism has educated and educates proud, courageous, cheerful, strong-willed people. It was also sacred to protect one's family, homeland and oneself.

Death was perceived by the ancient Slavs as the end of one form of life and the beginning of the birth of another. Loving life, they were not afraid of death, because. understood that absolute death does not exist. The ancestors also believed in karma, in reincarnation, according to the merits or deeds of a person.

An Unconventional Perspective on Christianity

As already mentioned, most often Christianity is presented as something absolutely pure and wonderful in every way. However, I share the opinion of another circle of people.

Christianity is the religion of the weak, the religion of slaves, bringing up cowardice and lack of will.

Christianity contradicts nature itself, human nature. Christianity is pure satanism. The goal of Christian preachers is the world of the Jewish-Masonic elite and their goyim servants.

Why is this so, and not the way preachers exhort us with cloying voices? There is a sea of ​​evidence, and I will cite only the most significant of them.

Pay attention to the words often repeated in the Bible and in Christian rites. First, it always refers to the "sons of Israel." I am Russian and have nothing to do with Jews, so why should I read a book supposedly written for Jews? Nevertheless, for more than a thousand years, Christianity has been imposed on Russians, forcing them to honor the Bible.

Secondly, the phrases “servant of God”, “servant of God” are constantly repeated. Why am I a slave? I consider myself a free person and I am not going to bow to either Satan or the Christian God, although this is, in principle, one person.

Thirdly, the Bible constantly reminds of the sinfulness of people from birth. This is where the Bible contradicts itself. If the Christian God created man in his own image, then it turns out that God himself is a sinner?

Why is Jesus Christ considered the son of God if his genealogy is written for all 42 tribes, and all his ancestors are ordinary Jews?

The answer to all these questions is simple - Christianity is a religion of lies. A true Christian will not ask these questions, because he is obliged to blindly believe what the priest told him or what he read in the Bible. If another person asks him these questions, then he will not listen to him, so as not to lose peace and confidence in his own well-being, justifying his fear and unwillingness to think that these are all "devil's temptations."

Why does Christianity bring up slaves and cowards? Well, who else can be brought up by a religion that calls to be exposed to blows, to forgive everyone and everything, to suppress healthy sexuality in oneself, and discrediting healthy egoism and patriotism?

Why is Christianity Satanism? How else to call a religion in which people are called to give their souls for God (Matthew 16:24-25), to hate their own souls (from John 12:25)? How else to call a religion whose followers wear the symbol of deicide on their bodies - the cross?

Pay attention to Christian heroes. There are no cheerful, healthy or even just rich people among them! Christianity praises whiners, people who are poor in spirit, degenerates (“blessed”). Maybe someone likes these as role models, but not me.

I will not go into details - there are too many of them and they are not the main topic of the essay, but I will move on to the very process of the baptism of Russia.

Description of the process of Christianization

A popular fairy tale is that the people of Russia joyfully rushed into the river, following the wise instructions of the good Prince Vladimir, but this is not true. Russia initially did not accept Christianity. Grand Duke Svyatoslav put it bluntly: "Christian faith - there is ugliness."

Vladimir, the half-blood prince, with his retinue helped the fruit of the conspiracy of the Jewish priests to enter the Russian land. But betrayal was not easy, there were people who remembered that they were the grandchildren of Dazhbozhia, and not slaves of a strange God. They remembered and fought for the Faith of their ancestors. The Dnieper was stained with their blood during the baptism of Russia, Mother Earth Cheese was washed with their blood and later. And they cursed the ignorant who forgot the covenants of their ancestors for forty generations.

I will not describe at length the atrocities of the baptizers of the Russian people, but simply give historical facts:

· 988 - Forced baptism of Kyivans ("And whoever does not come, I will be disgusted"). The barbaric overthrow of the idol Perun and others, vandalism.

It was a pagan country. Many chroniclers describe that in those days the Russians were wild and cruel. In the fight against poverty, animals and natural elements, all methods were used. Endless wars flooded the earth with blood, the courage of Russian heroes was villainous, as Karamzin writes in his historiographies. This continued until Christianity appeared in Russia. It radically changed people's lives, their behavior and attitude to the surrounding reality.

Of course, this did not happen immediately, changes took place over many years, gradually changing the worldview of people. At first, paganism still existed, and Christianity in Russia made its way by far from leaps and bounds. This was facilitated by the fact that people knew little about the new faith, many were baptized against their will, by force, and pagan roots made themselves felt for a long time. It took many years to curb crude egoism, lust for power and ambition in the Russian people, and many efforts were made to change people's consciousness.

Many people ask the question - who introduced Christianity to Russia? How did it happen that pagan Russia became? Everything began in the distant years of the middle of the 10th century. She ruled then, after the death of her husband in Russia, She was the first and was baptized in Byzantium. What led her to this - God's providence or state plans, still remains a mystery known only to God. Returning from Constantinople, Olga began to persuade her son, Svyatoslav, to follow her path. But the prince was an inveterate pagan, he liked to spend time in battles and feasts, the humble role of a Christian did not suit him in any way.

But little by little Olga did her job, passionately desiring to introduce Christianity in Russia. But then the country was not yet ready for a change of religion, especially since, having accepted it from Byzantium, Russia became dependent on it. Meanwhile, Prince Svyatoslav gradually turned Kyiv into the center of Russia, the international prestige of the city was increasing. By the middle of the 10th century, Russia became a powerful state, uniting all the tribes into a single whole. All that was missing was a new, unified religion that would lead the people along a completely different path. A political reform was needed, which was completed by Svyatoslav's illegitimate son, Vladimir.

Since childhood, Vladimir has been eyeing the new faith, which his grandmother, Princess Olga, brought with her from Byzantium. Having come to power after the death of Svyatoslav, Vladimir, who had a single central authority, decides on the baptism of Russia. This act was of great international importance, since, having abandoned paganism, Russia became on a par with other developed countries. This is how Christianity appeared in Russia. This played an important role in the development of culture under the influence of Byzantium, strengthened the position of the Kyiv state and the power of the Kyiv prince as well.

Vladimir himself was also changing under the influence of the new faith. If at the beginning of the journey he was a cruel man, a lover of women and drunken feasts, then after becoming a Christian, the prince was the first to apply the postulates of the new religion on himself. He let go of all the wives, leaving only one with him, thus showing an example of refusing polygamy to his subjects. Then he destroyed all the idols, reminiscent of pagan times. The character of Vladimir began to change in the direction of complacency, the prince became less cruel. But still, apparently, the birth again did not visit him in full, so the drunken feasts continued, except that they were now dedicated to

Christianity in Russia gradually won more and more followers. Cyril and Methodius created the Cyrillic alphabet, church books began to be translated into Slavonic. Monasteries became the center of book publishing, almshouses were created for the poor and the needy. Churches taught good attitude towards people around them, mercy and humility. Faith condemned the rude attitude towards bonded people, cruel customs gradually softened, like echoes of paganism. Bloodshed stopped, even the villains did not always dare to punish, fearing the wrath of the Lord. Temples were built, and people had the opportunity to go to churches and learn the word of God. So Russia gradually turned into a respectable Christian country.

THE BAPTISM OF RUSSIA, the introduction of Christianity in the Greek Orthodox form as the state religion (end of the 10th century) and its spread (11th-12th centuries) in Ancient Russia. The first Christian among the princes of Kyiv was Princess Olga. The adoption of Christianity in Russia ... Russian history

Modern Encyclopedia

Baptism of Russia- BAPTISM OF RUSSIA, the introduction of Christianity in the Greek Orthodox form as the state religion. Started by Vladimir I Svyatoslavich (988 989), who was baptized together with his family and squad, and then began the baptism of Kyivans, Novgorodians and others. ... ... Illustrated Encyclopedic Dictionary

Introduction to Ancient Russia at the end of the 10th century of Christianity in the Greek Orthodox form as the state religion. Decomposition primitive order and the formation of the Old Russian state became preparatory conditions for the change of pagan religion ... ... Political science. Dictionary.

The introduction of Christianity in 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, architecture. The 1000th anniversary of the Baptism of Russia was celebrated ... Big encyclopedic Dictionary

Fresco "The Baptism of the Holy Prince Vladimir". V. M. Vasnetsov Vladimir Cathedral (Kyiv) (late 1880s) The Baptism of Russia, the introduction of Christianity as a state religion in Kievan Rus, carried out at the end of the 10th century by Prince Vladimir Svyatoslavich. ... ... Wikipedia

BAPTISM OF RUSSIA- The traditional name for the introduction in Russia * of Christianity in the Greek Orthodox (see Orthodoxy *) form as the official state religion. The first in Russia, in order to strengthen trade and political ties with Byzantium, adopted Christianity ... ... Linguistic Dictionary

Introduction to Ancient Russia at the end of the 10th century. Christianity as the 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 Dr. Russia in con. 10th c. Christianity, as a state religion. Some researchers (V. A. Parkhomenko, B. A. Rybakov) associate the baptism of Russia with the Kievan Prince. Askold (ninth century). The decomposition of the primitive communal system, the emergence of a social ... ... Soviet historical encyclopedia

Baptism of Russia- events associated with the recognition of con. 10th c. Dr. Russian state. (Kievan Rus) Christ. religions as official. and dominant. Elements of Christianity penetrated into the East. Slavs. society since the 3rd and 4th centuries. All R. 9th c. Christianity was already... Ancient world. encyclopedic Dictionary

Books

• Baptism of Russia, 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 ... electronic book
• Baptism of Russia, Andrey Vorontsov. From what time should the history of the Baptism of Russia be counted? From the day when the Apostle Andrew the First-Called, according to legend, erected a cross on the Kyiv mountains? Or from Askold's Baptism of Russia? ...

Russia was baptized more than once. So say the Uniates, so say many historians. Not only the traditional date of the baptism of Russia is disputed, but also the continuity of the Russian Orthodox Church from the Byzantine Patriarchate.

What the chronicles are silent about

Today, the thesis that our state was baptized at the end of the 10th century is not subject to discussion. It has acquired the value of an undeniable dogma, despite the fact that it has certain errors. For example, even authoritative representatives of the Orthodox Church tend to think that the date of baptism - 988 - is most likely approximate.

In Soviet historiography, the point of view gained popularity, according to which, under St. Vladimir, not all of Russia was baptized, but only the class elite. The state, however, continued to be predominantly pagan.

Curious is this. In foreign sources of the X-XI centuries, researchers still have not found evidence of the baptism of Russia in 988. For example, the medieval historian Fyodor Fortinsky in 1888 - on the eve of the 900th anniversary of Vladimir's baptism - did extensive work, looking for even the slightest hints of such a significant event in European sources.

The scientist analyzed Polish, Czech, Hungarian, German, Italian chronicles. The result struck him: in none of the texts was there any information about the adoption of Christianity by Russia at the end of the 10th century. The only exception was the message of the German canon Thietmar of Mersebur about the personal baptism of Grand Duke Vladimir in connection with the upcoming marriage.

“Even stranger is the silence of Orthodox sources, primarily Byzantine and Bulgarian. The ideological and political moment in this case seems to be the most important,” writes historian Mikhail Braichevsky. Indeed, in the significant written sources of Byzantium we find information about the fall of Chersonesus, the agreement between Vladimir Svyatoslavich and Emperor Vasily II, the marriage of the Kievan prince with Princess Anna, the participation of the Russian expeditionary force in the internecine struggle for the throne of Constantinople, but there is not a word about baptism.

How to explain the absence of reports in foreign chronicles about the baptism of Russia under Vladimir? Maybe because Christianity came to Russia at a different time or our state was baptized more than once?

controversy

At the end of the 16th century, part of the hierarchs of the Western Russian Metropolis decided to strengthen their positions through ties with Rome, which led in 1596 to the crossing of the western and eastern branches of Christianity - Uniatism. The event caused a conflict among Western Russian society and made it necessary to rethink not only the dogmatic differences between Orthodoxy and Catholicism, but also the entire history of the relationship between the two Churches.

One of the main topics discussed by the polemicists was the emergence of Christianity in the Old Russian state. As the most important event in Russian history, it fundamentally influenced the nature of national and religious identity. Among the many questions raised were the following: the source of baptism (Constantinople or Rome); the history of the baptism itself (by whom and when?); whether the baptism was performed during the schism or the unity of the Western and Eastern Churches; under which patriarch and pope was it held?

In one of the main sources of the ideas of Russian Uniatism - the writings of the theologian of the Commonwealth Peter Skarga - it was stated that Russia received baptism from the Patriarch, obedient to Rome, and this happened in the 9th century, that is, long before the baptism of Vladimir, when the Church was united. In other words, Skarga pointed out that Russia baptized Rome, and the subordination of the Russian Orthodox Church to the Metropolia of Rome, in his opinion, was documented by the signature of Isidore, Metropolitan of All Russia, under the Union of Florence in 1439.

christening

Another Uniate - Archbishop of Smolensk Lev Krevza - expressed the idea of ​​a tripartite baptism of Russia. The first, in his opinion, happened in the 9th century under the Byzantine patriarch Ignatius, the second - in the same century during the missionary activities of Cyril and Methodius, and the third - generally accepted - under Vladimir.

The concept of the dual baptism of Russia was proposed by the spiritual writer Archbishop of Polotsk Melety Smotrytsky. One (mentioned by Krevza) baptism took place in 872 under Patriarch Ignatius, allegedly obedient to Pope Nicholas I, and was associated only with Galician Rus. The adoption of Christianity by Kievan Rus under Vladimir Smotrytsky attributed not to 988, but to 980. At the same time, he argued that Patriarch Nikolai Khrisoverg, who blessed the baptism of Russia, was in alliance with Rome.

In the "Palinody" by Archimandrite of the Kiev-Pechersk Lavra Zakharia Kopystensky, it was only about one baptism, which, however, was preceded by three "assurances". The first - "the assurance of the Rosses" - Kopystensky connects with the traditional legend about the journey of the Apostle Andrew through the Russian lands.

But the Orthodox Bishop Sylvester Kossov went furthest of all, putting forward in the 1630s a hypothesis about the fivefold baptism of Russia: the first - from the Apostle Andrew, the second - in 883 under Patriarch Photius from Cyril and Methodius, the third - the mission of the bishop, who performed a miracle with the Gospel in 886 (also under Photius), the fourth under Princess Olga in 958 and the fifth under Vladimir. All baptisms, according to Kossov, originated od graekuw (from the Greeks).

The Western Russian theologian Lavrentiy Zizaniy in the Large Catechism, created in the early 1620s, in fact, explains why the question of several baptisms of Russia is being raised. He writes that “the Russian people were baptized not at one time, but four times”, since as a result of the first three baptisms “a small part of people are baptized”.

Modern researchers attach great importance to the hypothesis of the baptism of Russia from the Kyiv princes Askold and Dir. From the point of view of a well-known specialist in Slavic culture, historian and archaeologist Boris Rybakov, in the middle of the 9th century, Christians became mainly representatives of the Old Russian social elite. However, the scientist considers this event against the national background, as having direct significance for the further development of Russia.

“The editor of The Tale of Bygone Years,” writes Rybakov, “for some reason concealed this event from us and attributed the baptism of Russia to Prince Vladimir Svyatoslavich. At the same time, the chronicle story turned out to be in conflict with the text of the treaty of 944 included in the chronicle, which directly speaks of Christian Russia and the church of St. Elijah in Kyiv.

Why argue

In the controversy that has been going on for many centuries around the baptism of Russia, in addition to the problem of the number of baptisms and the significance of this or that baptism on the scale of the Old Russian state, the aspect of the continuity of Christianity comes to the fore. Who is the godfather of Russia - Rome or Constantinople? All this was born within the framework of the confrontation between the Uniates and the Orthodox in the Commonwealth and was expressed in the struggle of the two camps for the priority right to speak on behalf of "Rus".

“Such a detailed development of multiple baptisms is connected with the need to challenge the Uniates’ ability to tie the Kyiv Metropolis to Rome and Western Christianity with at least some fact,” writes historian Oleg Nemensky. It was the turn of the 16th-17th centuries, which preceded the Time of Troubles, that determined the political legitimacy of the state and its ecclesiastical orientation.

But if the Uniates of the Commonwealth, "tying" their Church to Rome, tried to prove their supremacy and the secondary nature of Moscow, then the Ukrainian Uniates acted more cunningly. They abandoned the unequivocal slogan "Rus baptized Rome" and intended to build a more complex scheme connecting the Greek Catholic Church with both Rome and Constantinople.

The point in these studies was put by the Russian Orthodox Church: "Rus was baptized according to the Greek model in 988 from Equal-to-the-Apostles Holy Prince Vladimir." Otherwise it can not be.

Baptism of Vladimir. Fresco by V.M. Vasnetsov, Vladimir Cathedral in Kyiv

Baptism of Russia

Baptism of Russia

Baptism of Russia - the process of adoption and spread of Christianity in the Grand Duchy of Russia,.

The key event was the mass baptism in 988 of the inhabitants of Kyiv, and later of other cities of the state, by Prince Vladimir I Svyatoslavich, as a result of which Christianity became the leading religion in Russia.

The establishment of Christianity in Russia is a long and complex process that stretched over many centuries, passing through several important stages: the spontaneous penetration of Christian ideas and values ​​into the pagan environment, the struggle of Christianity and other world religions for spheres of influence, the proclamation of Christianity as the state religion of Kievan Rus, the confrontation pagan society of the new ideology.

The first ruler of Russia, who officially adopted Christianity, was the widow of Prince Igor, Princess Olga. During her stay in Constantinople in 957, a lot of effort was made to obtain the highest state title of the "daughter" of the emperor, for which Olga was baptized privately (most likely in Kyiv, in 955). In her retinue, Olga had the presbyter Gregory, as Konstantin Porphyrogenitus narrates in detail. Upon her return from Constantinople, the princess begins to pursue a line to limit the influence of paganism in the state, destroying the "demonic pits" and building the wooden church of St. Sophia. However, Olga's measures did not give the desired results.

First, having received no political advantage from Byzantium, she turned her gaze to the West, inviting clerics from the German kingdom. According to German chroniclers, the ambassadors of Princess Olga in 959 "asked to consecrate a bishop and priests for this people." In response, an embassy was sent to Russia, headed by Bishop Adalbert. However, already in 962 he returned with nothing.

Secondly, attempts to preserve their own identity between the West and the East led to the fact that paganism was periodically restored in the Kievan-Russian society. Olga's activities did not find support and understanding in her immediate environment. Even the son Svyatoslav, despite the persuasion of his mother, refuses to accept Christianity, but his sons Yaropolk and Oleg were probably already Christians.

Only Prince Vladimir the Great was able to continue the work of his grandmother - to baptize Kievan Rus and proclaim Christianity as the state religion. Having come to power with the help of the Varangian squad and the pagan elite, Vladimir introduced a pagan pantheon of gods for their interests. On the site of the old temple, where the idol of Perun stood, six gods of different tribes appear - Perun, Dazhdbog, Khors, Stribog, Simargla, Mokosh. But a little later, Vladimir, convinced that a new faith was needed to strengthen the state and its prestige, decided to convert to Christianity and baptize all his people.

Baptism took place at a time of weakening of the internal political situation in the Byzantine Empire. In the second half of the 80s of the X century. An extremely dangerous anti-government uprising begins in the East of the empire, led by Varda Foka and supported by the population of Tavria. The difficult situation in which the emperor of Byzantium found himself forced him to turn to Kyiv with a request for military assistance. The conditions under which Kyiv agreed to help Byzantium were dictated by Vladimir. Behind them, the Kyiv prince pledged to help the emperor suppress the uprising, and for this he must give his sister Anna to Vladimir and contribute to the baptism of the population of the Kyiv state. At the same time, Vladimir was initially refused, and only the capture of the Byzantine colony of Khersones (Korsun) forced Byzantium to conclude this deal.

The army of Vladimir defeated the rebels in Byzantium, and in the summer of 988, Grand Duke Vladimir Svyatoslavovich was baptized in the church of St.. Jacob in Chersonese and married Anna. At the end of the summer, he returned to Kyiv with his new wife and ordered everyone to accept the new faith. The baptism of the people of Kiev, according to the chronicle, took place on the river. Pochaina, a tributary of the Dnieper.

According to legend, on the first day after baptism, Vladimir ordered the idols to be thrown down, cut down and burned. The statue of Perun was tied to the tail of a horse and dragged to the Dnieper - twelve people beat him with iron. They threw the figure into the river and the prince ordered: "Wherever it gets stuck, beat it off the shore, only when it crosses the rapids - then leave it." And Perun swam along the Dnieper and lingered far beyond the rapids, in a place that was later called Perun's Pebble. On the places where the idols of the gods stood, they built Christian churches or pilgrims, as they were sometimes called.

After the official baptism of the people of Kiev in 988, Christianity became the state religion of Kievan Rus. The Christianization of Russia went gradually along the waterways, at first it was accepted by large settlements, later by the province. Not everywhere this process took place without resistance, as in Kyiv. The main resistance was provided by the ministers of the pagan cult - the "wizards", whose influence on the southern lands of Russia was insignificant. But in the north, in Novgorod, Suzdal, Beloozerye, they incited the population to open protests against Christian priests. For a long time, some elements of the pagan faith, mainly rituals, coexisted with Christianity (the so-called dual faith).

To regulate church life in his state, Vladimir issued a Charter, appointing a tithe for the maintenance of the church, and defined the rights of the clergy. Thus, Vladimir tried to give a structural design to a new religion, like the Byzantine one. The Metropolitan of Kyiv was at the head of the church. In large cities there were bishops who decided all the church affairs of their dioceses. Metropolitans and bishops owned lands, villages and cities. The church had its own army, court and legislation. The first metropolitan, which is mentioned in written sources, was the Greek Theotempt.

With the adoption of Christianity in Russia, writing spread. Vladimir founded schools, built churches, first in Kyiv, and later in other cities.