Text 4 The Development of the Russian Orthodox Church

The Russian Orthodox Church (also known as the Orthodox Catholic Church of Russia) (Русская Православная церковь) is that body of Christians who are united under the Patriarch of Moscow, who in turn is in communion with the other patriarchs and primates of the Eastern Orthodox Church. In this way Russian Orthodox believers are in communion with all other Eastern Orthodox believers.

The Russian Orthodox Church traces its roots to the Baptism of Kiev in 988, when Prince Vladimir I officially adopted the religion of the Byzantine Empire as the state religion of the Rus' state. Thus, in 1988, the Russian Orthodox Church celebrated its millennial anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.

The Church was originally a Metropolitanate of the Patriarchate of Constantinople and the Byzantine patriarch appointed the metropolitan who governed the Church of Rus'. The Metropolitan moved from the Rus' capital of Kiev to Vladimir, then to Moscow in 1326 following Kiev's devastation by the Mongols. The 14th century was the time when the Russian Church was pivotal for the national survival. Such holy figures as Sergey of Radonezh and Metropolitan Alexis helped the country to withstand the years of Tatar oppression and to expand both economically and spiritually.

I n 1439 at the Council of Florence, a meeting of the Catholic and some Orthodox Church leaders agreed upon terms of reunification of the two branches of Christianity. The Russian people, however, rejected the concessions to the Catholics and Metropolitan Isidore was expelled from his position.

In 1448, the Russian Church became independent from the Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Rus'. This was just five years before the fall of Constantinople in 1453. Thereupon the Russian Church became the successor of Constantinople, and the doctrine of Moscow as the Third Rome signifies its position as the spiritual center of The One, Holy, and Apostolic Church of Jesus Christ.

The reign of Ivan III and his successor was plagued by numerous heresies and controversies. One party, led by Nil Sorsky and Vassian Kosoy, called for secularisation of monastic properties. They were oppugned by the influential Joseph of Volotsk, who defended ecclesiastical ownership of land properties. The sovereign's position fluctuated, until he threw his support to Joseph.

Monastic life flourished in Russia it focused on prayer and spiritual growth. Monasteries produced innumerable number of bright examples of holiness, which may be attained by people, who fully devote their lives to the search of God and salvation. Monasteries largely contributed to spiritual growth and purification of souls of all people in Russia. Some bright examples of monastic holiness are Troitse-Sergiyeva Lavra, Joseph Volokolamsk Monastery , Kirillo-Belozersky Monastery and the Solovki.

In the 1540s, Metropolitan Macarius convened a number of church synods, which culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the whole territory of Russia. At the demand of the Church hierarchy the government cancelled the tsar's jurisdiction over ecclesiastics.

In 1589, Metropolitan Job of Moscow became the first Patriarch of Moscow and All Rus'; making the Russian Church autocephalous. The other Eastern patriarchs have recognized the Moscow Patriarchate as one of the five honourable Patriarchates. During the next half a century, when the tsardom was weak, the Patriarchs (notably Germogen and Philaret) become very respectable and influential figures.

In 1652, Patriarch Nikon resolved to centralize power that had been distributed locally while conforming Russian Orthodox rites and rituals to those of the Greek Orthodox Church. For instance he insisted that Russian Christians cross themselves with three fingers, rather than the then-traditional two. This aroused antipathy among a small section of the believers who saw the changed rites both as heresy, although it only had a minor ritual significance. This group became known as the Old Ritual Believers or Old Believers and they reject the teachings of the new Patriarch. Tsar Aleksey (who was simultaneously centralizing political power) upheld Nikon's changes. The Old Ritual Believers were separated from The Orthodox Church. Avvakum Petrovich, Boyarynya Morozova and many other dissidents were burned at the stake, either forcibly or voluntarily.

In the late seventeenth and early eighteenth centuries, the Russian Orthodox Church experienced phenomenal geographic expansion. In the 1686, the Metropolia of Kiev passed from Constantinople's control to that of Moscow bringing millions more faithful and a half dozen dioceses under the pastoral and administrative care of the Russian Orthodox Patriarch. In the following two centuries, missionary efforts stretched out across Siberia into Alaska, then into the United States at California. Eminent people on that missionary effort included St. Innocent of Irkutsk, St.Herman of Alaska, St. Innocent of Siberia and Alaska. They learned local languages and translated the gospels and the hymns. Sometimes those translations required the invention of new systems of transcription.

In 1700 following Patriarch Adrian's death, Peter the Great prevented a successor from being named, and in 1721, after the advice of Feofan Prokopovich, he established the Holy and Supreme Synod to govern the church instead of a single primate. This was the situation until shortly after the Russian Revolution in 1917, at which time the bishops elected a new patriarch, Patriarch Tikhon. The 19th century saw the rise of starchestvo under Paisiy Velichkovsky and his disciples at the Optina Monastery. This marked a beginning of the significant spiritual revival in The Russian Church after the period of excessive inflow from Western Europe of spiritually and morally destructive philosophies and fashions.

In 1914 in Russia there were 55 173 Russian Orthodox churches and 29 593 chapels, 112 629 priests and deacons, 550 monasteries and 475 nunneries with a total of 95 259 inmates.

During most of the 20th century, the Russian Orthodox Church had to coexist with deeply atheist government of Soviet Union. Although freedom of religious expression was formally declared by one of the first decrees of revolutionary government in January 1918, both the Church and its followers were heavily persecuted and deeply disadvantaged. Prior to the Russian Revolution, there were some 54 000 functioning parishes and over 150 bishops. Bloody and cruel killing of bishops and priests, massacres of believers during the officially sanctioned Red Terror and following years of repressions are shocking. These persecutions were even greater then the persecutions of the Ancient Christian Church both in the number of holy martyrs and the cruelty and ingenuity of persecutionists. Many religious hierarchs fled the country during the revolution and the civil war that followed, and contributed to the Christian witness of the Orthodox Church in many countries. However, some hierarchs formed their own organisation that became known as Russian Orthodox Church Outside of Russia and were splitted away from the Russian Church. During the 1920-30s, most church buildings were blown, burned or converted into secular buildings; over 50 thousand priests were either executed or sent to labor camps (many of these suffered as part of the Great Purge of 1936-37). By 1939, there were less than 100 functioning parishes and only four bishops.

During World War II, the religious persecution in Soviet Union became less pronounced, in part due to cooperation of the Church with the state on national defense issues. Years 1944-45 saw the reopening of the Moscow Theological Academy and Seminary that had been closed since 1918. After the death of Joseph Stalin in 1953, relations between the Church and the state started to deteriorate again. Until Perestroika, public expression of religious beliefs - Christian or otherwise - was frowned upon; known churchgoers were deprived of some social rights, they could not become members of the Communist Party, which, in turn, severely limited their career opportunities and many lost their jobs and any privileges. All Soviet university students were required to take courses in so-called "Scientific Atheism". Finally, well into 1970-80's some priests of Russian Orthodox Church, as well as other churches in Soviet Union, were secretly employed by the KGB for the government to inspect who is going to Church. At the same time, large number of people remained overtly or covertly religious. In 1987 in Russian Federation between 40% and 50% of newborn babies (depending on the region) were baptized and over 60% of all deceased received Christian funeral services. This marked an expansive spiritual growth and a great revival of The Orthodox Christianity in Russia and in the whole World, which presently continues.

A pivotal point in the history of Russian Orthodox Church came in 1988 - the millennial anniversary of Baptism of Kievan Rus'. It appears now that the government had realized fruitlessness of its efforts in war against religion and, instead of that, tried to use religion to gain support of people. Throughout the summer of 1988, major government-supported celebrations took place in Moscow and other cities; many churches and some monasteries were reopened. An implicit ban of religious propaganda on state TV ( or, indeed, of any portrayal of religion that wouldn't be critical or mocking ) was finally lifted. For the first time in the history of Soviet Union, people could use their TVs to see live transmissions of services from central churches.

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