The adoption of Christianity in Rus' - the adoption of Christianity as a state religion at the end of the 10th century. Kyiv Prince Vladimir Svyatoslavich. According to chronicle chronology, the baptism of Rus' dates back to 988.
Background and reasons
According to the totality of the given historical sources, the baptism of Rus' appears as a targeted choice of the book. Vla-di-mir-ra, conditioned by his personal religious quest and complex of internal and external -chin (unsatisfaction with the language-che-ski-mi cult-ta-mi in the quality of the na-tsio-nal-no-con-so-li-di- I am aware of the fact that there is no possibility of the Old Russian state becoming one of the world powers, etc.).
According to ancient Russian tradition, Vladimir and his squad in the late 980s. decided to change their faith after lengthy discussions and negotiations with countries belonging to different faiths. In Le-to-pi-si there is preserved a tale about the “testing of faiths” of the book. Vla-di-mi-rum. It tells about the salts in Ki-ev from the Muslims from the Volga Bulgaria, from the Latin Za-pa-da, from Ju-dai -zi-ro-van-nykh ha-zar and from Viz-zantia, who convinced the prince to accept their faith. Vladi-mir from the rulers of their own salt-st-va “in the Bol-gars”, “in the Germans”, “in the Greeks”, so that “test their service.” After his return from the embassy, he based his choice on the Christianity of the Byzantine rite, ra-ziv- in the words of God's beautiful service.
The decision to accept Christianity in its Eastern, Orthodox version from Constantinople was connected not only with this, but also with the desire to preserve the important ties established with Byzantium in previous years. No less important was the prestige of the Byzantine Empire, which was at the zenith of its power at that time.
Baptism of Vladimir and his squad
Depending on the circumstances and time of the baptism of the prince. Vladimir-ra in ancient Russian sources there is no unity. According to the “Kor-sun-skoy le-gen-de” - pre-da-niyu, which is from the ru-be-zha of the 11th-12th centuries. entered the Old Russian Le-to-pi-sa-nie, and then into the Life of St. Vladi-mi-ra, the prince was baptized in the city of Kor-sun, the center of Byzantine dominion in the Crimea, captured by him, in 988 (once in fact the capture of Kor-su-ni happened, most likely, in 989); there also took place the marriage of Vla-di-mir with the sister of the Byzantine im-per-ra-to-ditch Va-si-lia II Bol -ga-ro-boys and Kon-stan-ti-na VIII An-noy. Su-sche-st-vu-et and another tradition, for-fi-si-ro-van-naya also already in the 11th century, which-paradise at-ur-chi-va- The baptism of Vladimir to Kiev and at the time two years before the capture of Kor-su-ni.
The baptism of Russian cities and the establishment of a church organization in Rus'
After the baptism of the prince and his friends, a mass baptism was followed by the state authorities -living of the largest cities, the capital of all Kiev and Novgorod. In the first years after baptism (no later than 997), a mi-tro-poly was established in the Old Russian state with the center in Kiev, under-chi-nyon-noy Kon-stan-ti-no-pol-sko-mu pat-ri-ar-ha-tu. At one time, with the mit-ro-po-li-it, there were no less than three dioceses in it: in Nov-go-ro-de , in Bel-go-ro-de Ki-ev-sky, and also, probably, in Po-lots-ka and/or Cher-ni-go-ve. You were first an episcopal Greek. In co-ordination with the church tra-di-tsi-y (for-strong-beer-shay no earlier than the 16th century) the first mi-tro-po- should we consider St. to be Kievsky? Mi-hai-la, one-on-ko, the Byzantine is-t-y-y-y-y-y-y-y-t-pre-suppose that the first mi-tro-po- it was Feo-fi-lakt, transferred to Rus' from Se-va-sti-skaya mi-tro-po-lia (se-ve-ro-east of Asia Minor ).
Since the 990s in Ru-si there is a de-re-re-temple-building. In agreement with “In praise of Prince Vladi-mi-ru” (1040s), by the future Metropolitan Il-rion, with Vla-di-mi-re arose and the first mo-na-sty-ri. In 995-996 in Kiev there was a first stone church, probably serving the princes palace-tso-vym with-bo-rum. With the foundation of this church, ancient Russian is- sues are connected with measures of state power to ensure ma-te-ri-al-no-mu pe-che-nu-church-organ-ga-ni-za-tion: for its needs a tenth part of the co-should be included -purchased princely estates - de-sya-ti-na, which-paradise met at the de-sya-tin-temple. The next stage of the baptism of Rus' in the za-ko-no-da-tel-noy region became the division according to the Byzantine model of the prince and church (mi-tro-po-lich-her, epi-skop-skaya) juris-diction-tions, which is ancient Russian. tradition is also from-no-sit to the time of rights. Vla-di-mi-ra Holy-sla-vi-cha. In the sphere of church law, there were marriage-but-family relations, violations against morality. st-ven-no-sti, trial of the cl-ri-ka-mi and members of their families, etc. All these regulations were adopted in princely mouths of the X-XII centuries. The most important thing for whose purpose it was to provide the congregational and parish churches with Russian priests (why do children know na-sil-st-ven-but from-bi-ra-li “for book learning”), as well as God-serve-zhe-zhe- we have books.
Christianity inXI- XIIcenturies
The main principles of Christianity in the state and society, denoted in the - about the baptism of Rus', whether it continued in the 11th-12th centuries. The diocesan structure became more fractional, the number of dioceses increased to twelve. It is difficult to judge the development of the parish system during this period due to the lack of data; most likely, it follows the development of state administrative. structures, because the parish church was usually located in the administrative center (according to the state). So-ver-shen-st-vo-va-elk church-but-state mutual-mo-de-st-vie in the region-las-ti su-da. The arose-needs in God's service books were provided with creak-to-ri-mi, action Vav-shi-mi at large monasteries and, most likely, at episcopal departments. All this had a trace and more active christianity in the rural area. Latest information about pagan high-studies in large cities (Nov-gorod, Ros-tov, Yaro-slavl ) dates back to the 1070s. Since that time, language as a social factor is no longer traced.
The meaning of the baptism of Rus'
The adoption of Christianity had significant political consequences. It contributed to strengthening the international prestige of Rus', further strengthening and expanding traditional ties with Byzantium, and expanding contacts with the South Slavic world and Western countries.
The Baptism of Rus' was also important for the social life of ancient Russian society. The most important postulate of Christianity was based on the principle of the divine nature of supreme power. The postulate of Orthodoxy about the “symphony of powers” turned the church into a strong support of power, making it possible for the spiritual unification of the entire state and the sanctification of the entire system of social relations. The adoption of Christianity contributed to the rapid strengthening of state institutions.
The Baptism of Rus' led to national consolidation and the development of culture. It contributed to the development of architecture and painting in its medieval forms, the penetration of Byzantine culture as the heir of the ancient tradition. The spread of Cyrillic writing and the book tradition was especially important: it was after the baptism of Rus' that the first monuments of ancient Russian written culture arose.
The first Christians in Kyiv. V.G. Perov. 1880
In what year was the Baptism of Rus'?
Every Christian should know the answer to the question in what year was the Baptism of Rus'. The Baptism of Rus' was a grandiose event, since in a short period of time key changes took place that turned the course of history.
The baptism of Rus' took place in 988 by order of Prince Vladimir.
The fate of the entire people may depend on the decision of one ruler. This was the case during the reign of Saint Prince Vladimir. He did not immediately come to this decision about the need for his subjects to accept the Orthodox faith. He had fluctuations between religious teachings that are monotheistic, that is, they recognize the existence of one God, and not many deities. The fact that Prince Vladimir was already inclined to accept a monotheistic religion testifies to his wisdom as a ruler and desire to unite his people.
Reasons for accepting Christianity
Several factors played a role in choosing faith. One of them was that the grandmother of Saint Equal-to-the-Apostles Prince Vladimir, Saint Olga, was an Orthodox Christian. She built temples and wanted to spread Christianity in Rus'.
Akimov Ivan Akimovich “The Baptism of Princess Olga in Constantinople” 1792 State Russian Museum The second reason had pragmatic goals - the prince felt that the pagan religion with its large number of gods, demons and other mythical creatures did not really correspond to his state plans. The prince sought to unite the lands around Kyiv and centralize power. An important point in the centralization process was a change in worldview. At first, the prince decided to systematize the veneration of pagan gods, and subsequently decided to choose one of the monotheistic religions for the state.
However, the main reason that Prince Vladimir chose the Orthodox faith is God's providence. It was by the will of the Lord Himself that many amazing events occurred that led Prince Vladimir himself to sincere faith.
Having decided to accept Christianity, Vladimir, following a somewhat unusual logic, decided that he could not just become Orthodox, but must certainly win the right to this faith with weapons. Therefore, the prince went to Chersonesus. Having conquered Korsun (as this city is otherwise called), the prince sent ambassadors to the Byzantine emperors Vasily and Constantine. The envoys told the sovereigns that Prince Vladimir had taken Korsun and if the Byzantine emperors did not agree to marry their sister Anna to Vladimir, he would take Constantinople.
One can imagine the horror of a girl who, in order to save her hometown, had to marry a northern barbarian unknown to her, who was also unbaptized! However, consent to the marriage was given, but with the condition that the prince be baptized. Vladimir was just waiting for this.
The Byzantine princess went to her groom in Korsun, and when she arrived there, the prince suddenly became blind. Vladimir began to doubt, and the wise maiden explained that he had become blind temporarily and solely so that the Lord would show him his ineffable glory.
The prince was baptized by the Bishop of Korsun. As soon as he laid his hand on the prince’s head and began to immerse him in the font, Vladimir regained his sight. “Now I have come to know the true God,” the prince exclaimed with joy. What was revealed to Vladimir at the moment of baptism will forever remain a mystery.
The prince's squad and boyars marveled at the miraculous healing of their master, and many of them, believing, were baptized.
Soon after baptism, Vladimir married Anna, who was no longer afraid to become the wife of a Russian prince, seeing that God's grace abided over him and over his land.
Before leaving Chersonesus, the prince built a church in honor of St. Basil (he received this name at baptism)
Vladimir Cathedral in Chersonesos After Vladimir regained his sight, he began to look at his past life with different eyes. A sincere desire appeared in his heart to please the Lord and spread the holy faith for the salvation of the souls of people. Saint Prince Vladimir began to perform many acts of mercy: he helped the poor, released his concubines, and spiritually instructed people.
Vladimir's choice of faith
I. E. Eggink. "Grand Duke Vladimir chooses faith." 1822. Tribal cults could not create a unified state religious system, since the pagan pantheon could not unite the beliefs of all the tribes of Ancient Rus'.
According to the Tale of Bygone Years, before the baptism of Prince Vladimir, a “test of faith” took place. In 986, ambassadors from the Volga Bulgars arrived to Prince Vladimir, inviting him to convert to Islam. When they told the prince about the rituals that must be observed, including the ban on drinking wine, Vladimir responded with the famous phrase: “Rus' has the joy of drinking,” after which he rejected the Bulgars’ offer.
After the Bulgarians came the Germans (foreigners) from Rome, sent by the Pope. They declared that they fasted according to power: “if anyone drinks or eats, then everything is for the glory of God.” However, Vladimir sent them away, telling them: “Go where you came from, for even our fathers did not accept this.”
Next were the Khazar Jews, who suggested that Vladimir convert to Judaism. In response to this, he, knowing that Khazaria was defeated by his father Svyatoslav, asked where their land was. The Jews were forced to admit that they did not have their own land - God scattered them to other countries. Vladimir abandoned Judaism.
Then a Byzantine arrived in Rus', whom the Russian chronicler called the Philosopher for his wisdom. He told the Russian prince about biblical history and the Christian faith. However, Vladimir had not yet made a final decision and consulted with his closest boyars.
It was decided to further test faith by attending services among Muslims, Germans and Greeks. When, after visiting Constantinople, the envoys returned to Kyiv, they delightedly told the prince: “They didn’t know where we were - in heaven or on earth.” As a result, Vladimir made a choice in favor of Christianity according to the Greek rite.
What was the faith before the adoption of Christianity?
Until 988, when Christianity was adopted, pagan beliefs dominated in Rus'. Not only the fruits of plants and animals were sacrificed to idols, but there were also human sacrifices. Many people sincerely believed that in this way they asked for mercy and deserved it.
Initially, the road to Christianity to the very heart of the Kyiv reign of Rus' was paved by Princess Olga, the widow of Prince Igor, killed by the Drevlyans. Around 955 she was baptized in Constantinople. From there she brought Greek priests to Rus'. However, Christianity was not widespread at that time. Princess Olga's son Svyatoslav did not see the need for Christianity and continued to honor the old gods. The merit of establishing Orthodoxy in Rus' belongs to one of his sons, Prince Vladimir.
However, despite the fact that Rus' was baptized, ordinary people continued to honor Russian pagan traditions, gradually adapting them to Christian ones. Thus, Russian Orthodoxy arose - a bizarre combination of Slavic paganism and Christianity. Despite this, the Baptism of Rus' continues to be one of the most significant events in the history of Russian culture.
Saint Vladimir died on July 15 (28 AD), 1015.
“This is the new Constantine of great Rome; just as he was baptized himself and baptized his people, so this one did the same... It is worthy of surprise how much good he did for the Russian land by baptizing it. We Christians do not give him honors equal to his deed. For if he had not baptized us, then even now we would still be in the devil’s error, in which our ancestors perished,” it is written about Vladimir in The Tale of Bygone Years.
When is the holiday celebrated?
The Day of the Baptism of Rus' is enshrined in the legislation of the Russian Federation “as a memorial date of an important historical event that had a significant impact on the social, spiritual and cultural development of the peoples of Russia, and on the strengthening of Russian statehood”
Celebrated annually on July 28, as “Memory Day of the Holy Equal-to-the-Apostles Grand Duke Vladimir” - the baptizer of Rus' (July 15 according to the Julian calendar). Like all memorable dates in Russia, “Day of the Baptism of Rus'” is not a day off.
988 – adoption of Christianity in Rus'. Introduction of church tax - tithe. Formation of prerequisites for the introduction of appanage (volost) government, in which each feudal lord combined economic and political power in his hands.
The influence of Christianity on the life and culture of the Russian Slavs began long before the era of St. Vladimir. It is known that Christianity penetrated into Kievan Rus already in the first half of the 10th century.
From Igor’s treaty with the Greeks (945) we can learn that at that time there were many Christians among the Kyiv Varangians and that there was already a Christian Church of St. Elijah in Kyiv. After Igor's death, his widow Grand Duchess Olga converted to Christianity (955), and some members of the princely squad followed her example. Olga's grandson Vladimir Svyatoslavich, who took the Kiev throne in 980 after his elder brother Yaropolk died in an internecine war, was initially a zealous pagan. He even placed idols of pagan gods near the princely court, to whom the Kievans made sacrifices.
One of the chronicles says that in 983 in Kyiv an angry crowd of pagans killed a Christian Varangian and his son, whom he refused to sacrifice to the pagan gods. This event made a huge impression on Vladimir. When Vladimir was thinking about what religion Rus' should adopt, many embassies visited his court with proposals to lead the country to their faith. For such purposes, Catholic Germans sent by the Pope, Muslim Bulgarians, Khazar Jews and even a Greek philosopher, whose preaching made a particularly strong impression on Vladimir, visited Kiev.
Soon after this, Vladimir, on the advice of his squad, sent ambassadors abroad so that they could see what kind of religions were professed in various countries. When they returned, Vladimir gathered the boyars and elders and invited the ambassadors to tell about what they had seen in other countries. The ambassadors spoke with particular delight about the Orthodox service they saw in the Constantinople Cathedral of Hagia Sophia. Impressed by this story, Vladimir decided to accept Greek Christianity and soon was baptized himself and baptized the people of Kiev (988).
In 989, Vladimir married the Greek princess Anna, which finally established Christianity as the dominant religion of the Russian state. The idols of the pagan gods were overthrown, burned and thrown into the river. Christian churches were built in their places. Christianity, with its teachings about love and mercy, produced a profound moral change in ancient Russian society. Vladimir himself, who was depraved and cruel in his youth, after baptism was imbued with the idea of Christian help for loved ones and remained in the memory of his contemporaries as a generous and affectionate prince - Vladimir the Red Sun.
The adoption of Christianity contributed to the widespread penetration of the achievements of advanced Byzantine culture into Rus'. But this does not mean that the culture of Kievan Rus owes its origin and development only to Christianity. And before its introduction, writing existed in Rus', architecture and art developed.
When talking about the Baptism of Rus', the most important event in the ancient history of our Fatherland, it should first be noted that this should not be understood as exactly the Baptism or Enlightenment that takes place on an individual upon his entry into the Church. This identification of the Baptism of Rus' leads to rather erroneous ideas about this historical event. Strictly speaking, the Baptism of Rus' was, first of all, an act of affirmation of Christianity, its victory over paganism in the political sense (since we are talking specifically about the state, and not an individual). From that time on, the Christian Church in the Kiev-Russian state became not just a public, but also a state institution. In general terms, the Baptism of Rus' was nothing more than the establishment of a local Church, governed by the episcopate in local cathedras, which took place in 988 . (possibly 2-3 years later) on the initiative of Grand Duke Vladimir (+1015).
However, our story would be inconsistent if we did not first present the conditions in which Christianity penetrated and established itself in our country and what kind of religious world, namely paganism, Christian preaching had to face in Rus'.
So, the pagan cult of the ancient Slavs was essentially nothing strictly regulated. They worshiped the elements of visible nature, first of all: God willing(the deity of the sun, the giver of light, heat, fire and all sorts of benefits; the luminary itself was called Khorsom) And Veles (Hair) - to the bestial god(patron of flocks). Another important deity was Perun- the god of thunder, thunder and deadly lightning, borrowed from the Baltic cult (Lithuanian Perkūnas). The wind was personified Stri-god. The sky in which Dazhd-God resided was called Svarog and was considered the father of the sun; why, God willing, was the patronymic adopted? Svarozhich. The deity of the earth was also revered - Mother earth of cheese, some kind of female deity - Mokosh, as well as givers of family benefits - Genus And Woman in labor.
Nevertheless, the images of the gods did not receive the same clarity and certainty among the Slavs as, for example, in Greek mythology. There were no temples, no special class of priests, no religious buildings of any kind. In some places, vulgar images of deities were placed in open places - wooden idols and stone women. Sacrifices were made to them, sometimes even human ones, and this was the limit of the cult side of idolatry.
The disorder of the pagan cult testified to its living practice among the pre-Christian Slavs. It was not even a cult, but a naturalistic way of seeing the world and worldview. It was precisely in those areas of consciousness and worldview in which early Russian Christianity did not offer any alternative that pagan ideas persisted until modern times. Only in the second half of the 19th century. with the development of the zemstvo education system, these stable ideological forms were offered a different, more Christianized (as if school) form of ethnic and naturalistic consciousness.
Already in the ancient period, these persistent ideological categories were adapted by Christianity, as if transformed into Christian symbols, sometimes acquiring completely Christian symbolic content. As a result, for example, the name Khor(o)sa, symbolizing the sun as a kind of fiery circle ( good, colo) in the sky they began to call the rounded chandelier, emitting light in the church, located, by the way, under the dome, which also symbolizes the firmament in temple symbolism. Similar examples could be multiplied, which, however, is not the purpose of this essay; it is only important to ultimately give this phenomenon an adequate explanation.
It is implied that ideological syncretism was not a continuation of paganism in Russian Christianity, but only a kind of “toolkit.” In the process of perceiving Christian symbols, willy-nilly, categories more traditional for the Slavic worldview were used, as if certain receptors with which a Slav (whether a warrior, a plowman or a clergyman) perceived the abstractions of a teaching that was new to them.
However, the interweaving (syncretism) of symbols did not necessarily indicate the massive penetration of pagan ideology into Christian doctrine among the newly converted Slavs, which is clearly evidenced by the loss of the cult of one of the most popular Slavic deities, Dazhd-God, associated with the animistic (animal) understanding of the change of light and heat (summer and winter). Moreover, such a syncretism of ideological and ritual traditions was characteristic not only of the Slavs, but also of the Greco-Roman world, which accepted Christianity as if at first hand.
The cult of ancestors was developed even more than the cult of visible nature among the Eastern Slavs. The long-dead head of the clan was idolized and considered the patron of his offspring. His name was originally from or squinting (ancestor). Vegetable sacrifices were also offered to him. Such a cult order originated and existed in the conditions of the tribal life of the ancient Slavs. When, in later times of pre-Christian history, clan ties began to disintegrate, and families became isolated in separate households, a privileged place sort of family ancestor stepped in - brownie, patron of the court, invisibly managing his household. The ancient Slav believed that the souls of the dead continue to roam the earth, inhabiting fields, forests, waters ( goblin, mermaids, mermaids) - all nature seemed to him endowed with some kind of soul. He sought to communicate with her, to participate in her changes, accompanying these changes with holidays and rituals. This is how a year-long circle of pagan holidays was created, associated with the veneration of nature and the cult of ancestors. Observing the correct change of winter and summer, the Slavs celebrated the days of the autumn and spring equinoxes with holidays carols(or autumn), welcomed spring ( Red hill), saw off the summer ( bathed) etc. At the same time, there were holidays about the dead - funeral feasts(table wake).
However, the morals of the ancient Slavs were not distinguished by “special” piety; for example, blood feud was practiced . Until Yaroslav the Wise, the princely power in Rus' did not have judicial functions, and the punishment of the guilty was the business of the relatives of the victim. The state, of course, did not interfere in such lynching, considering it as an element customary law(a relic of pre-state generic relations) . In addition, the slave trade spread. And, although this was not the main export industry, as, for example, among the Normans, the Slavs did not disdain this, albeit not on such a wide scale.
The main conclusion that we must draw is that the Slavs did not have even the remotest idea of the one Creator God that Christianity has. The pagan religion of the Slavs was by no means God-seeking, like, for example, the paganism of the ancient Greeks, but naturalistic, satisfied with the observation and worship of unknown natural elements. This fact, perhaps, most eloquently testifies to the nature of the perception of Christianity, which was new for the Slavs, and its connection with traditional paganism. Thus, the fact that all Slavs, including ours, were destined to accept St. Baptism is a great participation of God's providence, who wants to be saved as a whole person and come into the mind of truth(1 Tim 2:4).
It would also be a mistake to imagine that the Baptism of Rus' “brought” Christianity to Rus'. Let us remember that this was only a political affirmation of the Christian faith and the Church in the lands lying along the famous caravan route “from the Varangians to the Greeks,” where Christianity could not but be known, if only due to the active socio-cultural exchange associated with international trade and labor market (chief education, military). What was pre-Vladimir Christianity and what were the sources of its penetration?
First of all, we should remember that for many years a Christian princess ruled on the Kiev table - St. Olga (945–969); if you still doubt the Christianity of Prince Askold (...-882). Already in the text of the agreement with Byzantium in 944 it is mentioned cathedral church St. prophet Elijah, and also, according to the chronicler, mnozi besha(were) Varangian Christians (The Tale of Bygone Years; hereinafter referred to as PVL). And if blessed Olga did not have time to attract her only son Svyatoslav to the faith, because... at the time of her adoption of Christianity (944) he was already quite an adult, moreover, absorbed in a passion for military exploits, it is possible that she succeeded in relation to her grandchildren - Yaropolk and Vladimir, especially since the eldest of them was Yaropolk was in her care until he was 13 years old, and Vladimir was still several years younger.
In any case, we know that Yaropolk, being the ruler of a politically “unbaptized” state, greatly patronized Christians: Christians give great freedom, as we read in the Joachim Chronicle. Thus, there is every reason to believe that in the 80s. X century in Kyiv, not only many Varangians and boyars, but also some ordinary townspeople, not to mention merchants, were baptized and became Christians. But the majority of the inhabitants, both of the ancient capital and of other large cities, were undoubtedly pagans who lived quite peacefully with the Christian minority. The population of the villages was the most conservative; The cultivation of pagan beliefs persisted here for many centuries.
Particular attention should be paid to the last two decades before Epiphany. The famous conqueror Svyatoslav, son of Igor and St. Olga had three sons. During his lifetime, his father placed the eldest, Yaropolk, in Kyiv (preferring to spend his life on military campaigns far from the capital), Oleg - in Ovruch, and the youngest, Vladimir - in Novgorod. But due to his youth, he appointed his governors as their rulers: Yaropolk - Sveneld, and Vladimir - his uncle, Dobrynya. It is not known exactly for what reasons a quarrel arose between the brothers, the consequence of which was the death of Oleg and the flight of Vladimir overseas to the Varangians, but it would be more plausible to attribute it, rather, to the intrigues of the governor-regents, rather than to the conscience of the young princes.
One way or another, Yaropolk reigned in Kyiv and briefly became the sovereign prince (972–978). By the way, his reign was marked by a number of important events. Thus, in 973, Russian ambassadors were sent with rich gifts to the residence of the German Emperor Otto I. The purpose of the embassy is not known to us, but most likely the Emperor of the Holy Roman Empire (as it was officially called) acted as a kind of mediator in the negotiations between Rus' and Rome. Without the patronage of this most important person in central Europe, direct contacts between the “barbarians” and the “Romans”, even on missionary issues, were hardly feasible at that time. As a result, in 979 an embassy from Pope Benedict VII arrived in Kyiv. This was the first direct contact between Rus' and Rome, although it did not bring any results, because a year earlier, a coup took place in Kyiv, freezing the Christian policy of the Kyiv princes for some time. Namely, using the betrayal of the governor Blud, Vladimir, having killed Yaropolk, managed to reign in Kyiv.
Immediately after the coup, Vladimir declared himself a zealous pagan, which provided him with the support of the pagan part of the Kievites, probably dissatisfied with the pro-Christian policies of Yaropolk. The temporary triumph of paganism in Rus' was hardly just Vladimir’s political play on religious antipathies in order to put pressure on the “Olginsko-Yaropolkova” Christian elite. The fact is that during his flight to Scandinavia, Vladimir managed not only to mature in age and marry the daughter of a Varangian king (prince), but also to completely wean himself (although not to forget) from the Christian principles acquired in the environment of his grandmother, Princess Olga, having learned from Normans, their morals and customs, nurtured by the cult of war and pirate profit.
As a result, in Kyiv, along with traditional Slavic idols, the “Varangian” prince began to introduce the cult of the god of war and the thunderer Perun. This Baltic Mars, as it turned out, required, in addition to the usual worship, also human sacrifices. In 983, after a successfully carried out campaign against the Yatvingians (a Lithuanian tribe living in the region of modern Grodno), Vladimir decided to make thanksgiving sacrifices to the gods, to which the elders and boyars decided to cast lots for a boy and a maiden, and whoever the lot fell on would sacrifice. The lot of the youth fell on the son of one Varangian, who was a Christian. He, of course, did not give up his son and locked himself in his home. Then the crowd came and tore them both to pieces - and the Russian land is defiled with blood, as the oldest chronicle (PVL) reports. The sources of that time did not preserve the names of our first martyrs and the places of their burial: and no one can tell where you put them, but later calendar calendars call them - Theodore And John Varangians(memory is honored on July 12).
However, this sacrifice should not be understood as the special pagan zeal of the prince. Vladimir. In principle, the idol of Perun stood in Kyiv long before him, and human sacrifices were quite common among the Normans, and not too outlandish for the Slavs. In addition, as we see, the idea of bloodshed did not belong to Vladimir at all, but to the priestly elite - the elders, who were embittered against Christians over the many years of rule of Christian princes - and the execution mission, as always, was entrusted to the crowd, traditionally characterized by animal fanaticism. Paradoxically, it was to Vladimir that the Russian land subsequently owed its Christian Baptism.
It is difficult to say for sure what finally convinced Vladimir to abandon his violent temper and accept the faith of Christ. During the first years of his reign, he was not really distinguished by his good behavior; at least, the chronicle described him as a rather depraved young man. It should, however, be borne in mind that the chronicler deliberately described Vladimir before his conversion in especially gloomy tones in order to more clearly present the greatness of his moral transformation after Baptism. Be that as it may, as this often happens, by the age of 30 a man, especially one who has gone through a difficult military school, sometimes, looking back at his life, sees in it not quite what it appeared to him before... Perhaps Our enlightener had to experience something similar.
Historians often view Vladimir's conversion in a formal historical context - as a progressive process of Christianization of other Central European rulers. Indeed, in 960 the Polish prince Mieszko I was baptized, in 974 - the Danish king Harold Blotand, in 976 - the Norwegian king (since 995 king) Olaf Trygvasson, in 985 - the Hungarian Duke Gyoza. All these rulers were immediate neighbors of Rus', at certain times, both allies and enemies. However, this does not sufficiently reveal the reasons for the Baptism of our enlightener, since it does not take into account the factor of Vladimir’s confessional alternative, because in addition to neighbors in the west, the Kyiv sovereign had the same neighbors and allies in the Black Sea south and the steppe east. The main direction of allied ties was addressed specifically to the steppe neighbors of Rus', the pagan Cumans, and the main trade competitor was the Volga Bulgars - Mohammedans since 922 (not to mention the Jewish Khazars, defeated by Vladimir’s father Svyatoslav). Thus, the sphere of cultural contacts of the Kyiv prince was much more diverse, which allows us to consider the version of his Baptism on the principle of “imitation” as unconvincing.
There were many legends about exactly how Vladimir was baptized and how he baptized his people, but it is most likely that Vladimir, in essence, was baptized, if not secretly, then without much pomp, as our chronicles presented it a century later. At least, the chronicler himself, already at the beginning of the 12th century, could not provide reliable information about where exactly this memorable event took place: They say that he was baptized in Kyiv, but others decided: in Vasilevo, but the friends will say otherwise(PVL). The most popular, although not so reliable, legend represents this place as the baptism of Vladimir. Chersonesos in Crimea (in the vicinity of present-day Sevastopol). In addition, Vladimir could have received Baptism in his princely residence in Vasilevo (modern Vasilkov, Kyiv region), as, for example, the famous pre-revolutionary historian E.E. believes. Golubinsky. This version is not without foundation, since this town owed its name precisely to the event of St. The baptism of Vladimir, in which he was named Vasily.
The fact is that we have to draw the lion's share of information about the Baptism of Rus' from the oldest chronicle that has reached us - Tales of Bygone Years, which, firstly, was compiled almost 120 years after the event, and secondly, contains a lot of contradictory data. However, they are still not so contradictory as not to try to restore the actual circumstances, at least in general terms.
So, the chronicle begins the description of the Baptism of Vladimir with the plot of the “test of faith” by the grand ducal ambassadors in different countries, namely, observing where who serves God how?. For us today this would seem very outlandish, for it is difficult to imagine knowing another faith by contemplating the external ceremonial of its services, not to mention being convinced of its truth. Moreover, was there any point in going overseas for Orthodoxy when in Kyiv itself there was a local rather large Christian community whose main temple (probably not the only one) was the Cathedral Church of St. Prophet Elijah on Podol, known since the time of Prince. Igor. Nevertheless, the chronicle legend forces Vladimir, a man, it must be said, of remarkable statesmanship, to be convinced by such a “test of faith” and on this basis to accept Baptism. At the same time, Vladimir gets to be baptized only after making a victorious raid on Korsun (Chersonese) in Taurida.
Such a legend, at odds with other sources, has long aroused distrust among historians, although no one, of course, accused the chronicler of making it up, since the event and the story are separated by a huge time period for that era. According to one of the most authoritative pre-revolutionary historians S.F. Platonov, in the chronicles of the early 12th century. Three different time, but completely reliable legends turned out to be united:
A) that Vladimir was offered to accept his faith by the ambassadors of the Volga Bulgars (Muslims), Khazars (Jews), Germans (Western Christians, probably from the same German Emperor Otto I) and Greeks (Eastern Christians, most likely Bulgarians);
b) that Vladimir was struck by physical blindness, but after Baptism he miraculously regained his sight with both spiritual and physical eyes;
V) about Vladimir’s siege of the most important Byzantine trading post in the Crimea, the city of Korsun. All these legends are based on indirect historical evidence.
Let's start in order. As already mentioned, in 979 to the book. Yaropolk was sent a return embassy from the Pope, of course, with a proposal for the Baptism of Rus', but it found Vladimir, not Yaropolk, on the throne. It is possible that it was then that Vladimir’s answer to the Latin missionaries sounded, recorded in the chronicle: go back, for our fathers did not accept this(PVL) . This rhetorical passage of the chronicle, oddly enough, also has its own historical reason. As is known, in 962 the mission of the Latin bishop Adalbert, sent to Rus', failed due to the refusal of the prince. Olga to accept spiritual citizenship of the Pope. Words our fathers, thrown by Vladimir, in this case do not contradict the fact that we are most likely talking about the prince’s grandmother. Vladimir to Olga, for in the Old Russian language fathers parents were called in general (for example: Godfathers Joachim and Anna).
As for other missionaries, earlier sources are silent about them, as well as about the corresponding embassies for a kind of “test of faith” by Vladimir, which definitely should not have escaped the attention of at least the Byzantine diplomats, if they had really such an embassy was sent. However, it is not surprising that Vladimir, the monarch of the largest European power, was tried to be lured into his faith by both the Mohammedans and the Khazars, who were completely defeated by his father, who were actually left without a state at that time, and, even more so, by representatives of the Vatican. Several embassies of Vladimir to different countries are known, but for purely diplomatic purposes, and not for the sake of studying liturgical rites.
In connection with the legend of Vladimir’s blindness, the news of a pirate attack by the Black Sea Varangians in the 830s deserves special attention. to the Crimean city of Surozh (modern Sudak). Then the main city church, where the relics of the local saint, Bishop, rested, was plundered. Stefan Sourozhsky. However, in the midst of the “triumph” of vandalism, as the Life of St. Stefan, the leader of the attackers was suddenly struck by paralysis (his neck was twisted by a spasm, which had a very painful effect). The Varangians, in fear, had to not only return the loot and free the captives, but also give a rich ransom before their king was freed from punishment. After what happened, the leader and his entire retinue received St. Baptism. Could something similar, albeit in a milder form, happen to our enlightener, so that he would consciously believe and lead his people to the right faith? Life names Vladimir Russian Saul: the latter also, before becoming the Apostle Paul, in bodily blindness knew Christ and received his sight in order to preach the Gospel to the pagans (see. Acts, chapter 9).
Finally, the last chronicle legend is of greatest interest and importance for us, since it contains, perhaps, the most difficult question - about the time of the Baptism of Rus' and the prince himself. Vladimir. Thus, “The Tale of Bygone Years” dates Vladimir’s acceptance of baptism under 988 year , however, mixing this event with the Korsun campaign and as a result forcing the prince. Vladimir to be baptized in Korsun and it was for this purpose that the campaign itself was carried out. However, earlier sources, for example, “Memory and Praise to Vladimir” by Jacob Mnich (late 11th century) and Byzantine chronicles say that Vladimir took Korsun for the third summer according to his Baptism. In fact, the baptized prince had no need to go to Crimea for Baptism. Such nonsense occurs repeatedly in PVL. For example, the adoption of Christianity by Princess Olga, according to the chronicle, took place in Constantinople from the patriarch and none other than the emperor as his successors. Apparently, the court chroniclers of the 12th century. it was difficult to imagine the victorious Kyiv princes of the 10th century receiving St. Baptism without unnecessary pomp from a simple priest and, judging by the ambiguity of the data, quite at home (if Prince Vladimir was not baptized at all in childhood during the time of his grandmother, Princess Olga-Elena). But what then does the Korsun campaign have to do with it?
Another important circumstance is woven into this. In the mid-980s. external threats and internal rebellions put the Byzantine Empire in an extremely difficult situation. On top of that, in 987, an uprising broke out under the commander Vardas Phokas, who declared himself basileus (king). At the end of 987 - beginning of 988, the co-ruler brothers Vasily II and Constantine VIII were forced to turn to the Prince of Kyiv for military support against the rebels. Vladimir agreed to send a fairly large army to Byzantium in exchange for the emperors’ promise to marry his sister, Princess Anna, to him. As a politician, Vladimir thought impeccably - to become related to the Byzantine dynasty would mean to practically equate the Russian princes, if not with the Roman basileus, then at least with the great European monarchs of that time and significantly strengthen the world authority of the Kyiv state.
Already in the summer of 988, with the help of the Russian legions, the tsars managed to defeat the rebels, and in April of the following 989, they finally suppressed the rebellion. However, having gotten rid of mortal danger, the tsars were in no hurry to fulfill their promise - Princess Anna seemed to have no intention of going to distant “barbarian” Rus'. Having waited the entire summer of 989, Vladimir realized that he had simply been deceived... But in this case, it was no longer a question of strengthening the world authority of the Kyiv state, but of justification for the literal diplomatic slap in the face. It was here that Vladimir was forced to move troops to the Byzantine colonies and force Constantinople to fulfill its obligation (remember how 12 years earlier, Vladimir, being humiliated by the refusal of the Polotsk prince Rogvold to marry his daughter Rogneda, went on a campaign to Polotsk, the consequence of which was capture of the city and murder of Rogvold and his sons).
So, in the fall of 989, Vladimir, as the chronicle reports, having collected many of the Varangians, Slovenians, Chudis, Krivichi and Black Bulgarians, besieged the most important trading post of Byzantium in the Northern Black Sea region, the city of Chersonesos. Taking advantage of the winter storms on the Black Sea and, accordingly, the inability to receive reinforcements by sea from Byzantium, Vladimir took the city under complete siege and by May 990 forced it to completely capitulate. Moreover, Vladimir promised to lead the army to the walls of Constantinople itself... In the end, the Byzantine sovereigns could not withstand the forceful pressure exerted against them, and soon Vladimir was married to Princess Anna in the same Chersonese, and as a “vena” (ransom) for The city returned the bride to the emperors, establishing a beautiful temple in it (and to this day its ruins testify to the beauty and splendor of the shrine). However, he still took the Korsun clergy with him to Kyiv to help with further Christianization.
In addition, in the retinue of Tsarevna Anna, the bishops appointed to the Russian departments in Constantinople arrived. This is how the Kiev Metropolis began, which in a formal sense was the beginning of the Russian Church. Prof. HER. Golubinsky is right in his way when he proposes that the year 990 be considered the date of the Baptism of Rus'. However, in reality, the book. Vladimir undertook “baptism” as the establishment of Christianity as the state faith in Rus', in fact, immediately after his personal appeal, that is, already in 988: Vladimir himself, and his children, and his whole house were baptized with holy baptism. (« Memory and praise to Vladimir" Jacob Mnich), the courtiers, the squad, the townspeople (of course, those who still remained in paganism) were baptized.
A completely reasonable question may arise as to who could be entrusted with the education of yesterday’s pagans and the prince himself, because the Greek clergy did not know the Russian language, and was very few in number. This issue is resolved in the context of cultural and political contacts of Rus' throughout the 10th century. The most significant direction of these contacts was associated with the First Bulgarian Kingdom (680-1018), where the heirs of Tsar Boris-Simeon, the first Christian ruler of Bulgaria (†889), ruled. It was the Bulgarian missionaries who carried out an active catechetical program in Rus' throughout this time, thus weaving their powerful northeastern neighbor into the orbit of cultural influence of the Ohrid Archdiocese (Patriarchy). At least, we do not know of a Greek metropolitan earlier than Theopemtus, who arrived in 1037 at the Kyiv See actually from the Patriarch of Constantinople.
Let us also recall that Bulgaria was baptized more than a century earlier (c. 865) and by the time of our enlightenment had a rich patristic library translated into the Slavic language, as well as a developed tradition of Greco-Slavic cultural synthesis (remember, for example, the works of John the Exarch, Chernoriz the Brave , Konstantin Preslavsky and other outstanding spiritual writers). The Bulgarian Church, it should be noted, generally played a huge role in the Baptism of Rus'. This is the secret of the relative ease of the spread of Christianity in our country (compared to Western Europe), that the faith was assimilated by the people in their native Slavic language, as close as possible to the spoken language, in the spirit of the Cyril and Methodius Christian tradition. In addition, by the time of his Baptism, Prince. Vladimir gained enormous prestige among the people as a victorious ruler and a man of deep statesmanship. In this regard, the chronicle phrase put into the mouths of the people of Kiev looks quite reliable: If this had not been good, the prince and the bolyars would not have accepted this(PVL). Although only those who did not strongly persist in paganism reasoned this way.
Before the Korsun campaign, catechesis was only of a private nature (as before Vladimir), and probably did not go much beyond the walls of the capital Kyiv. The Korsun victory brought official approval to the Russian Church, and only then, on July 31, 990, did the people of Kiev hear the prince’s almost ultimatum call: If someone does not appear in the morning on the river, whether rich, poor, or poor... let him be disgusted with me(PVL).
Thus, in the Epiphany of Vladimirov the Russian Church was born, and not so much churches or a new political mentality, but the great beginning of everything that is now associated with ancient Russian culture and spirituality, and not only ancient - in the words of historian L.N. Gumilyov: “the victory of Orthodoxy gave Rus' its thousand-year history.”
Russia and Orthodoxy... From time immemorial, these concepts are united and inseparable. Orthodoxy is not just a religion, it is a way of life, spirituality and mentality of a nation. Therefore, the adoption of Christianity in Rus' in short is an event that determined its integrity, historical path and place in the treasury of universal human culture and civilization. It is difficult to overestimate its importance not only for the history of the state, but also for world history in general.
Prerequisites for accepting Christianity
Its adoption in Rus' in the 10th century was preceded by a number of objective reasons. First of all, this was required by the interests of the state, torn apart by internecine strife under the threat of raids by numerous external enemies. A unified ideology was required that could unite the people in opposition to pagan polytheism with its tribal idols according to the principle: one God in heaven, one anointed of God on earth - the Grand Duke.
Secondly, all European states by that time were already in the bosom of a single Christian church (the split into Orthodox and Catholic branches was still to come), and Rus' with its paganism risked remaining a “barbarian” country in their eyes.
Thirdly, Christian teaching with its moral standards proclaimed a humane attitude towards all living things and gave clear ideas about the limits of what was permissible, which should serve to improve the health of society in all spheres of activity.
Fourthly, entering European culture with a new faith could affect the development of education, writing and spiritual life.
Fifthly, the development of economic relations always leads to deepening inequality among people. A new ideology was needed that could explain this inequality as a divinely established order and reconcile the poor and the rich. “Everything is from God, God gave - God took, we all walk under God, for the Creator we are all one” - to some extent relieved social tension and reconciled people with reality. The focus was not on power, wealth and success, but on virtue, tolerance, and the ability to come to the aid of one’s neighbor. Christianity could console a person, forgive him his sins, cleanse his soul and give him hope for eternal life. All this, taken together, served the moral purification of society, raising it to a new stage of development.
Finally, sixthly, the young princely power needed to legitimize itself. It was necessary to somehow convince the people to worship not their local princes and wise men, but the Kyiv prince, and, as a result, pay tribute to him.
Summarizing the above, the main prerequisite for the adoption of Christianity in Rus' can be briefly described as the need to strengthen and ideologically unify the young state, which has become urgent against the backdrop of political and social factors.
How it was
Historians note that Prince Vladimir, when choosing a state religion, also considered Islam and. The latter disappeared by itself, since it was professed by the eternal enemy of the ancient Russian state, the Khazar Khaganate. Islam as a religion was just emerging. And Christianity, with its majestic ritualism and conciliarity, was closest to the spiritual collectivism of the Slavs. Close economic and cultural ties with Byzantium, which was the center of civilization in the European world, also played an important role. The chronicles of those times noted that the Russian embassy, which found itself in the Constantinople Church, was shocked by the splendor of the Orthodox worship. According to them, they did not know whether they were in heaven or on earth.
By the end of the 10th century, the Christian religion was already quite widespread in Rus'. Many merchants, boyars and representatives of the middle class considered themselves Christians. Prince Igor's wife, Princess Olga, was baptized in the Orthodox faith back in 955. But for the most part, this met with fierce rejection from the pagan majority. The first martyrs for the faith also appeared, denouncing the service of “clay gods.”
On July 28 (15th old style), 988, by the will of Vladimir, the entire population of Kyiv was gathered on the banks of the Dnieper and baptized in its waters. The ceremony was performed by Byzantine priests invited specially for this purpose. This date is considered the official day of celebration of the baptism of Rus'. It only marked the beginning of the process of spreading Christianity, which lasted for several centuries. In many principalities, paganism remained very strong, and many divisions had to be overcome before the new faith was fully established as official. In 1024, the uprising of adherents of the old faith in the Vladimir-Suzdal principality was suppressed, in 1071 - in Novgorod, only at the end of the 11th century Rostov was baptized, Murom lasted until the 12th century.
And many pagan holidays have survived to this day - Kolyada, Maslenitsa, Ivan Kupala, which naturally coexisted with Christian ones and became an integral part of the ethnic culture of the people.
Of course, the events unfolded in somewhat more detail. But a detailed analysis is possible only in our training courses. I will only say that there is an opinion that Vladimir accepted not Christianity, but the Arian heresy, which places God the Father above God the Son. However, this is also a long story.
The rise of culture and writing
Toppling wooden idols, performing baptismal ceremonies and building Orthodox churches does not yet make people convinced followers of Christianity. Historians consider the main activity of the Kyiv prince to be the widespread construction of schools for children. Pagan parents were replaced by a new generation raised according to Christian canons.
During the reign of Yaroslav the Wise, who replaced his father, Prince Vladimir, on the princely throne in 1019, there was a true flowering of the culture of Kievan Rus. Monastery walls everywhere become centers of cultural and educational life. Schools were opened there, chroniclers, translators, and philosophers worked there, and the first handwritten books were created.
Already 50 years after baptism, a literary work of outstanding merit appears - “The Sermon on Law and Grace” by Metropolitan Hilarion of Kiev, which clearly shows the idea of the unity of the state as an integral component of “grace and truth” that came with the teachings of Christ.
Architecture is developing rapidly, and along with them such types of urban art as frescoes and mosaic icon painting. The first monumental monuments of stone construction appeared - the Cathedral of the Holy Mother of God in Kyiv, the white stone architecture of Novgorod, Pskov, and the Vladimir-Suzdal land.
The formation of crafts is taking place: jewelry, artistic processing of non-ferrous and ferrous metals, stones. Decorative and applied art reaches heights - wood, stone, bone carving, gold embroidery.
Conclusion
The historical significance of the adoption of Christianity in Rus' lies in its fundamental role in the formation of the young Russian state. It united scattered appanage principalities, strengthened the central government, contributed to an increase in defense capability, an economic and cultural revolution, the establishment of trade and diplomatic ties, and raising the country's prestige in the international arena.
