Religion in Russia

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Religion in Russia

Shcherbakova J.A.

The sharp rise in interest in religion - a very characteristic feature of the spiritual life of Russia of the last decade. It should be noted that in many countries the approaching end of the century and the millennium is associated with apocalyptic prophecies of the «end of the world», and above all because of the deepening problems of ecological, demographic and other planetary character, threatening catastrophe and the death of all life on Earth. In Russia, the universal anxiety of future disasters connected with the specific evils of protracted social crisis, which has been, as if to anticipate religion. So very, very drawn to her, trying to find the hope and salvation.

Interest in religion in Russian society and sharpened for other reasons. It is natural and understandable on the part of millions of citizens who have recently turned to faith in God, and yesterday more distant from religion, hardly familiar with its history, dogma and cult. But the unbelievers on the whole are experiencing an acute need for objective knowledge of the religion after more than half a century antireligious propaganda denunciations of her only scant and biased information. religion church state

At the end of the century there is the amazing rise of God-seeking, is noticeable departure from traditional religions, the emergence of many «new cults», including targeted very fanatical. Alarm messages caused the international community of the fanaticism of latter-day sects «Children of God», «Order of the Solar Temple», «Aum Shinrikyo», followers of David Koresh's mad, etc. Most often in these latter-day cults venerated prophets and messiahs, in their own way mimicking traditional beliefs. And yet, in today's environment, many God-seekers and those who call themselves religious people, but they believe in something indefinite, supernatural, transcendental, inexpressible in words. At the same time, these people do not see themselves as mystics. Especially do not consider them to be of a particular church. Is it religious?

Religion, as already mentioned, permeates almost all spheres of human life and the spiritual world. In spite of the external borders blurred, religion - a special country of the spiritual world. Its main feature - the belief in supernatural forces and beings and worship them.

The last time retained a stable trend: the growing role of the religious factor in our social life. Gradually increase the number of believers, reopened the restored temples. On his confidence in the Church, says most of the country's population. And the number of «trust» of the Church greatly exceeds the percentage of believers. The high level of confidence in Orthodoxy is found not only among its adherents.

Even far from the Church most people believe that religion is necessary as a basis of national identity and culture, as a bearer of values. In the minds of our people in all ages of the existence of the country it had a very close relationship between Orthodoxy and national identity. Orthodoxy is identified with the national way of life, is a symbol of national identity, the core of which links together the today's Russia, with its thousand-year history.

It has long been a familiar fact was the cooperation of the Church and the state structures. Their interaction is demanded in solving many social problems, in particular in matters of moral and patriotic education, charity, and others. It is not possible without the help of the Church come out of the moral crisis that has gripped society. Alcoholism, drug addiction, crime, forced to listen to the values that Christianity preaches: the ideas of spirituality, charity and attention to another person.

The Church as a divine-human organism is not just a mysterious entity, to the elements of the world, but also a historical component which comes into contact and interaction with the outside world, including with the state. The state, which exists for the dispensation of the worldly life, also comes into contact with the Church

The fall of Adam brought to the world sins and vices, requiring public opposition - the first of them were the murder of Abel by Cain. People understand it in all known societies began to establish laws restricting evil and supporting good.

Scripture calls on those in power to use the power of the state to limit the evil and supporting good, in which it sees the moral meaning of existence of the state. From this it follows that anarchy - the lack of proper order in a state and society - as well as appeals to her and tries to introduce it run contrary to the Christian understanding of the world.

The Church not only prescribes for her children to obey state power regardless of religious belief and its carriers, but also to pray for her, «that we may lead a quiet and peaceable life in all godliness and honesty».

At the same time, Christians should shy away from the absolute state power, and the deification of rulers. The state, as well as other human institutions, even if it is directed to the good, may have a tendency to become self-sufficient Institute. Numerous historical examples of such a transformation show that in this case the state loses its true purpose.

In the relationship between the Church and the State must take into account the difference in their natures. Church founded by God Himself - Jesus Christ; God-instituted nature of state power is revealed in historical process only indirectly. The purpose of the Church is the eternal salvation of persons; the goal of state is their earthly well-being.

Our state is secular and not bound by any religious commitments.

His collaboration with the Church is limited to several areas and based on mutual noninterference in each other's affairs. However, as a rule, the state recognizes that the earth is unthinkable without respect for certain moral norms - those that are essential for the eternal salvation of man. Therefore, the tasks and activities of the Church and the state may coincide not only in seeking purely earthly welfare, but also in the implementation of the saving mission of the Church.

The Church should not take over the functions of state-owned resistance to sin by force, use of temporal authoritative powers and assumption of the governmental functions which presuppose coercion or restriction. At the same time, the Church may apply to the government with a request or a call to exercise power in particular cases, yet the decision rests with the state. The state should not interfere in the life of the Church, in her government, doctrine, liturgical life, counseling, and so on, as well as all the work of canonical church institutions, except for those parties that are supposed to operate as a legal entity to enter into certain relations with the state, its legislation and governmental agencies.

Having different natures, Church and State use different means to achieve their goals. The state relies basically on material power including coercion and on respective secular ideological systems. The Church has religious and moral means to give spiritual guidance flock. The Church has no power, silent and to stop preaching the truth whatever other teachings may be prescribed or propagated by state bodies. In this regard, the Church is completely free from the state.

Legal sovereignty in the territory of the state belongs to its authorities. Consequently, they define the legal status of a Local Church or her part, giving them the opportunity unhampered fulfillment of church mission or restricting this opportunity. The Church remains loyal to the state, but above this loyalty is God's commandment to fulfill the task of salvation in any situation and under any circumstances.

If the authority forces Orthodox believers to turn away from Christ and His Church and to commit sinful and spiritually harmful actions, the Church should refuse to obey the state. In case of failure to obey state laws and regulations on the part of church authorities Fullness, church authorities, with due consideration of the matter may take the following actions:

To engage in direct dialogue with the authorities on the problem;

encourage people to use the democratic mechanisms to change the legislation or review of the decision power;

Appeal to international bodies and the world public opinion;

Appeal to her children calling for peaceful civil disobedience.

Religious and ideological neutrality of the state does not contradict the Christian idea of the vocation of the Church in society. However, the Church must indicate the State is inadmissible to propagate such convictions or actions leading to total control over the life of the person, its beliefs and relationships with other people, and the destruction of personal, family or public morality, insult of religious feelings, damage to the cultural and spiritual identity people and threats to the sacred gift of life. In the exercise of their social, charitable, educational and other socially significant programs of the Church can count on the support and assistance of the state. She also has the right to expect that the government in building its relations with religious associations will take into account the number of their followers, their place in the formation of the historical, cultural and spiritual image of the people of their citizenship.

The areas of cooperation between the Church and the State in the present historical period

are:

Peacemaking on international, inter-ethnic and civic levels and promoting mutual understanding and cooperation between people, nations and states;

Concern for the preservation of morality in society;

Spiritual, cultural, moral and patriotic education and training;

Charity and the development of joint social programs;

Preservation, restoration and development of the historical and cultural heritage, including concern for the preservation of monuments of cultural history;

dialogue with governmental bodies of all branches and levels on issues important for the Church and society, including in connection with the development of appropriate laws, regulations, orders and decisions;

Care of the military t law-enforcement workers and their spiritual and moral education;

Works on crime prevention, the care of persons in detention;

Science, including research;

Health;

Culture and creative activity;

Work of church and secular media;

Conservation of the environment;

Economic activity for the benefit of the Church, the State and society;

support the family, motherhood and childhood;

Opposition to the work of pseudo-religious structures presenting a threat to the individual and society.

At the same time there are areas in which the clergy and canonical church structures cannot support the state or cooperate with it. It:

Political struggle, election campaign, the company in support of various political parties and social and political leaders;

Maintaining a civil war or a war of aggression;

Direct participation in intelligence and any other activity required by state law to secrecy, even in the confessional and reporting to the church.

The traditional area of public works of the Orthodox Church is intercession (care) with the government for people's needs, rights and concerns of individual citizens and community groups. Such care can be expressed through verbal or written request to the public authorities of different branches and levels of the relevant ecclesiastical authorities.

Particular attention is drawn to the Church in the Fatherland Defenders. Today, the future of the Russian Army soldiers do not receive proper training or in the family or at school - even secular, not to mention the religious. But without the support of ancestral Christian virtues, especially such as faith, faithful, prayer, humility and repentance, the whole system of spiritual and moral formation of soldiers, including the officer cadres, might collapse. We do not lose relevance today the words of General Krasnov:

«A State which refuses religion, and by educating its young people in the faith in God, prepares himself in the death of materialism and selfishness. It would be cowardly soldiers and indecisive leaders. On the day of the great struggle for existence, it will be defeated by people deliberately going to die, believing in God and the immortality of his soul».

For the Orthodox warrior is always extremely important to know, for the sake of what purpose it is to kill. In the name of freedom of the Motherland? In the name of saving people, human life? Or in the name unknown to him, and often his commander, political goals? Today, soldiers and officers, unfortunately, do not get any ideas about what responsibility rests on them when they cross the brink of what is permitted. Although often said - in war as in war, implying that and cruelty, and violence and atrocities that the war there, the soldiers must be clearly aware that he has the right to use weapons, the stiffness and strength only against the enemy, but not against civilians. This is a kind of code of honor, violating its people starts to suffer nightmares and often different, not withstanding this, it starts to drink, use drugs.

The relationship of the Church with the judiciary at various levels are limited to representation, if necessary interest in court. Church's interests in court, except for absolutely necessary, the laity are empowered Hierarchy at the appropriate level.

Contacts and cooperation with the Church supreme bodies of state power are performed by the Patriarch and the Holy Synod directly or through representatives who have powers confirmed in writing. Contacts and cooperation with the regional authorities are carried out by diocesan bishops or through representatives who also have powers confirmed in writing. Contact and interaction with local authorities and self-government is carried out deaneries and parishes with the blessing of the Diocesan Bishops.

History of Church and State relations is not easy and full of collisions.

The main feature of religion is the belief in the supernatural, in miracles and worship him. Followers of the religion without reason called believers. Unknowableness acknowledge God and a number of dogmas, such as the "Holy Trinity". However, unknowable and proclaims the deep mysteries of existence.

The state is based on the recognition of the know ability of the world and all its phenomena. She was identified with the knowledge, based on reliable, real data on the nature, society, man and his thinking. State reduces all paranormal, supernatural, miraculous to the scientifically grounded. From this point a miracle - a product of blind faith. Scientists often repeated statement of D. Diderot. «The more trust, the more miracles».

Religious faith is based on feeling, intuition, scientific activity - on rationality, on the rules of logic: to establish the true facts, searching for information, clarification of the real, natural conditions and causes another puzzle of nature. Religious experience is acquired prayers and other iconic experiences.

Religion is addressed to the subjective sphere of human life, the world and develops itself through religious activities, intimate religious experience. The believer surveys the world of nature through the lens of the cult, and in this vision of the world is painted a mystical feeling. Moreover, this method of attitude compels the believer to seek God in himself, in his spiritual world.

These differences and contradictions between religion and the state even more cutting their relations in history. Of course, they do not compete in the field of knowledge - religion studies the world, she explains and develops it on the basis of belief. The clashes between the Church and the state were caused by the fact that the latter had violated the opening picture of the world that has developed since the pre-scientific times on the basis of beliefs and «holy books».

Currently, the creative spiritual forces of the society are the traditional religions. The voice in defense of the family, moral values, national interests sounds from Orthodoxy.

Maintaining stability in the Russian Federation - is largely the merit of traditional religions.

Bibliography

Kimmo Kaariaynen, Dmitry Furman. Religiosity in Russia 90 years // the old church, the new believers: Religion in the mass consciousness of post-Soviet Russia. M.: Publishing. Summer Garden, 2000

The Bible. Scripture Books of the Old and New Testament. M., 1976

The Constitution of the Russian Federation. M., Association of Authors and Publishers

«Tandem». Ed. "EKMOS", 2001

Pyaskovsky NV Church and narodopravie. Ed. Sowing. - 1997, № 4.

Bible Encyclopedia. M., 1990 g.

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