5 November 2015
Parishioners process for the feast of the Virgin Mary in Kondolpoga, northern Russia.
(photo: George Martin)
Almost 25 years since the unraveling of the Soviet Union, the concerns that once plagued its Communist leaders — apathy, corruption, crime, cynicism, depopulation and underemployment, as well as the deterioration of industry — continue to scourge its political and spiritual heirs.
Russian President Vladimir Putin, having consolidated his hold on Russia’s central government, has enlisted the assistance of the Orthodox Church to address some of these issues. This alliance of church and state — which except for a violent gap of some 70 years dates to the origins of the Russian state — has been cemented as Russian patriotism surges in defiance of sanctions imposed by the West for Putin’s involvement in Ukraine. So intimate is this link between state and church, it is difficult to determine which came first.
Russians, Belarussians, Rusyns and Ukrainians claim descent from the Eastern Slavs of Central Europe and the Varangians of Scandinavia. Collectively known as the Rus’, these peoples intermarried and, from their center in Kiev (now the capital of Ukraine) on the banks of the Dnieper River, they asserted control of the trade routes from the Baltic to the Black seas, establishing Kievan Rus’ as a regional force by the ninth century.
A Russian Orthodox believer marks Epiphany by bathing in the icy water of Saint Petersburg’s Neva River. (photo: Alexander Koryakov/Kommersant/Getty Images)
The rapid development of Byzantine Christianity among the Rus’ — which Grand Prince Vladimir of Kiev pursued with vigor throughout his reign — coincided with the rise of the Kievan state. Vladimir and his successors consolidated their authority and augmented their dominion. They built important churches; promulgated the first code of law of the Eastern Slavs; supported monasticism, theological learning and the arts. Using Bulgaria’s church as a model, Yaroslav the Wise (978-1054) achieved some independence from Constantinople for the church of Kiev, overseeing the installation of a metropolitan archbishop in 1037.
Eventually, Rus’ natives dominated the episcopacy, whose sees were centered in various regional centers governed by the family of the grand prince, such as Chernigov, Novgorod and Smolensk.
Very little remains from this period. The Mongols, a nomadic people from central Asia, swept through the dominions of the Rus’ in the early 13th century, burning and sacking its cities, including Kiev. They killed much of the population and enslaved most of the rest.
The Mongol invasions merely accelerated the demise of Kievan Rus’, which began to disintegrate when the family of the grand prince challenged his authority. Without a communications network, rival cities — Novgorod, Vladimir and Suzdal in the northeast, Polotsk and Smolensk in the northwest, Halych in the southwest and even nearby Chernigov — grew more autonomous, fracturing the unity of Kievan Rus’, making it susceptible to invasion and subjugation. For over two centuries these communities lived as vassals under the Mongols.
With the decline of princes, church leaders quickly filled their roles, patronizing the building of churches and monasteries far removed from the centers of Mongol power. The Rus’ of Kiev sought refuge in the north, migrating in succession to Rostov, Suzdal and, finally, Vladimir. The effective leader of all the Rus’, the metropolitan archbishop of Kiev, left the devastated city for Vladimir in 1300. Eventually, Rostov, Suzdal and Vladimir all fell under the influence of Moscow, a minor principality led by ambitious princes. Just eight years after the move to Vladimir, the metropolitan archbishop of Kiev-Vladimir moved his court to the city of Moscow. Bolstered by a “golden ring” of fortified monasteries and towns, Moscow grew wealthy.
Click here to read more about church and state in Moscow, and the forging of a modern Russian alliance.
Tags: Russia Eastern Churches Russian Orthodox Church