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§ 3. Russia and the theocracy

the Problem teokratizatsii public relations is actual and for modern Russia. Approximately on an extent polutoratysjacheletija in Orthodoxy the symphony principle was considered as an ideal of the tserkovno-state relations.
In the theory the symphony assumes harmonious coexistence and interaction church and the government at which they have before themselves an overall aim - creation of the Kingdom Divine and in its achievement promote each other, remaining, however, within own area of conducting. Figuratively symphonic union church and the government is expressed in the form of a soul and body parity: as the person represents indissoluble unity spiritual and corporal, and the state should represent religious-political integrity. In a coordination of actions and temporal power supporters of symphonic model the success of the state sees spiritual. « The state at symphonic relations with Church searches at it moral, spiritual support, searches for prays for itself and blagoslovlenija on the activity directed on achievement of the purposes, citizens serving to well-being, and the Church receives from the state the help in creation of the conditions favorable for annunciation and for spiritual okormlenija of children, being simultaneously citizens of the state »114. The given representation about a parity of the religious and political power was born in Byzantium where after the reference of emperor Konstantin in Christianity attempt of creation of the orthodox state has been undertaken. The symphony principle has received legislative fastening in 6th short story JUstiniana: «the Greatest blessings granted to people vyssheju by clemency Bozhiej, an essence priesthood and a kingdom from which the first (priesthood, the ecclesiastical authority) cares of divine affairs, and the second (a kingdom, the government supervises and cares of human affairs... Therefore nothing lays so on heart of tsars, as honour of clerics which from its part serve them, praying incessantly for them to the God. And if the priesthood in all is arranged well and it is necessary for the God, and the government under the truth will operate the state entrusted to it there will be a full consent between them in all that inures to advantage and the mankind blessing...» 1. At the symphonic device the state undertakes to carry out Christian principles of good, justice, love in the politician, to patronise orthodox belief, to preserve values of orthodox dogma and a cult, to protect external forms of a religious life - temples, monasteries and the property belonging to religious communities, and also incurs function of authorisation and maintenance of realisation of norms of the ecclesiastical law. It is possible to name these duties "sacred" as carrying out them, the state, from the point of view of Orthodoxy, changes, turning from the violence tool in the tool of realisation of absolute good. Unlike the state, aspiring to reach the Kingdom Divine, by use of external means of social management, the church at the symphonic device is engaged mainly in internal transformation of the world, carrying out divine service and teaching functions, filling a policy of the state the religious-moral maintenance. The symphony is one of models theocratic vlasteotnosheny. This statement disperses with standard in orthodox philosophy and divinity opinion, that theocratic the device is internally alien to orthodox belief and characterises in Christianity only some forms of Catholicism.
However the symphonic device of relations has signs which with a sufficient share of confidence allow to draw the given conclusion. At the symphony the accurate side between the state and church is erased, they merge in uniform formation - the church state which ultimate goal is achievement of the Kingdom Divine. The state and church at symphonic character of communications are simply necessary each other. To church the state is necessary for giving for the decisions politiko - a validity and maintenance of its status of the main ideological structure of a society, and to the state - for the justification of the policy the higher religious sense. The state, aspiring to realise the religious ideals, incurring performance of external religious functions and recognising legally equal force behind the church and secular right is theocratic. The Byzantian state was that also. Unlike Byzantium Russia never was the theocratic state. Only during the separate historical periods the spiritual hierarchy achieved short-term political leadership at which, however, special position of clergy did not reach political domination of church and a primacy of the ecclesiastical law before the secular. In the pure state the symphony was not realised not only in Russia, but also in the Byzantium. Here actually existed tsezaropapizm at which the political management appropriated powers of the intrachurch authority, subordinating church hierarchy of the power. At the same time the symphony very long served for church as a reference point in mutual relations with the higher political power. The state in the Middle Ages was also wishes to realise the Byzantian principles of board in the Moscow kingdom, that, finally, should affect formation of certain theocratic traditions of the Russian statehood. But as a whole the theocratic model vlasteotnosheny in Russia was faster a subject of interest of theoretical reflexions, instead of practical actions. The idea political bogovlastija, accepting various images, was expressed in works of philosophers, seminary students, in social Utopias, legends and legends. From the moment of acceptance of Christianity by it up to 1917 it is possible to name Russia the state with theocratic tendencies. Most brightly the theocratic idea has found out itself in the Middle Ages - in the doctrine «Moscow - the third Rome», in Split, and also on a boundary of the end XIX - the beginnings of XX centuries - in works B.C. Soloveva, in F.M.Dostoevsky's creativity and of some the thinkers adhering in philosophy to a principle vseedinstva. Occurrence of theocratic ideology in the Middle Ages has been caused by creation of the uniform centralised Moscow state. To the state formed on the basis of separate princedoms the idea, capable to consolidate the specific earths under the aegis of Moscow typing military-political power was required. Ideologically - theoretical searches of that time have poured out in doctrine Filofeja «Moscow - the third Rome». The religious outlook dominating in the Middle Ages could not create other ideology, except the religious. Occurrence of the theocratic concept has been caused as well by that the carrier of knowledge and all advanced culture was the church. The national ideology of medieval Russia was simultaneously church ideology. It was created in monasteries which were, on V.V. Zenkovsky's expression, «centre of a spiritual life of ancient Russia», constantly reminding people «about that heavenly truth which should be connected from within to the world, the world should be cleared and consecrated, that in transformation, to become Kingdom Bozhiim» 115. Falling of the Byzantian empire from a Turk was one of the main external factors, played a main role in formation of the given doctrine. It on time has coincided with creation of the Russian centralised state and has affected the statement of theocratic bases of reviving Russian statehood. In the basic lines concept Filofeja reproduced the theocratic ideal of the Christian state developed in Byzantium. The doctrine proved the status of the Moscow kingdom as is unique the true Christian state in which life canons of orthodox belief to the full should be embodied. In this idea all components of Christian theocratic outlook were distinctly showed: hiliazm - in the form of an image (superhistorical) Moscow state last historical and falling outside the limits history personifying «a kingdom Christ's», eshatologizm - end of historical process in the Third Rome («and to the fourth Rome not to happen»), messianizm, connected with thought on the selected Russian people, consolidated by Moscow. Since this time the Messianizm becomes the integral element of Russian national consciousness. In work of "the Shower of Russia» N.A.Berdjaev wrote: « For a long time there was a presentiment, that Russia is intended to something great, that Russia - the especial country not similar on any country of the world. Russian national thought ate feeling bogoizbrannosti and bogonosnosti Russia. There is it from old idea of Moscow as Third Rome, through slavjanofilstvo - to Dostoevsky, Vladimir Solovevu and to modern Neoslavophiles »116. Theocratic tendencies of the medieval Russian state were expressed in obozhestvlenii to the imperial power. During this period for the first time in Russia the ceremony pomazanija the tsar on a kingdom is made. The power of a sovereign gets sacral character. The political board is thought as service to the prime targets, «as favour of the God in relation to weak people, on the sins and crimes not able to bear on itself bezgosudarstvennye life forms» 117. Confirming to the high status of the government the grand duke changes a title and becomes the tsar. It starts to mean, that it, having divine the mission, any more the first among equal, and unique, the autocrat. Derivative character of a word the tsar from Latin tsezar (Caesar) gave authority and legitimacy to a new political system, underlined continuity and odnoporjadkovost the imperial power of the Moscow prince and the power of emperors of Rome and Byzantium. In same time legends about the fact of transfer ostensibly taking place actually the emperor of Byzantium to Vladimir Monomahu of an imperial wreath and regalia and about their further transition in hands of great Moscow princes are born. Thus the continuity and legitimacy of the autocratic power in history of the Kiev, Specific and Moscow Russia was underlined. Confirming to similar opinion it is established geneologicheskaja communication of the Moscow princes through Rjurika with the Roman emperors. On teokratizatsiju the centralised Moscow state Joseph Volotskogo's who has begun a direction of thought doctrine, named money-making has influenced. As researchers mark, Joseph's creativity «has made the big impact not only on formation of doctrines about the state and the right, but also is direct on process of building of Russian statehood» 1. Grabbers proved the economic power of church which are based on the large landed property of monasteries. This property, in their opinion, should be used on performance of social functions of church: the help poor, the maintenance of monks, building of churches etc. Joseph Volotsky acted also for prosecution by the state of heretics and considered verootstupnichestvo as a high treason. In theocratic spirit Joseph interpreted mission of the imperial power. Last, in its opinion, should serve the divine mission - realisations in the world of the Kingdom Divine. The theocratic idea underlay Split. The hope about the true Christian Moscow state could not come true and theocratic expectations were replaced by disappointment in the government, in its ability to create true bogovlastie. Split, thus, was reaction of disappointment to wreck of theocratic illusions. Communication of Split with the concept «Moscow - the third Rome» was underlined in the literature repeatedly. A.V.Kartashev and V.V. Zenkovsky directly have connected movement staroobrjadchestva with ideology of "the third Rome». According to Kartasheva, in staroobrjadchestve «that pressure of Russian spirit which has become an axis of its consciousness was discharged and reduced to idea of the third Rome, i.e. to world mission ohranenija cleanliness of true of Orthodoxy» 118. « For Orthodoxy - wrote V.V. Zenkovsky, there was roads a theocratic plan, but only as an ideal as vision of the future transformation, - and this historical position restored in church consciousness a proper correlation mystical beings of church and its historical life... Orthodoxy has not started back from idea of the third Rome, but also has not seen antihrista in obmirshchennoj the government, - and it opened again possibility of spiritually - sober combination providentsializma with historical realism... »119. For same time it is necessary activity of patriarch Nikona, wishing to subordinate the church authorities an imperial throne. After one and a half centuries theocratic sights will revive again in reasonings of metropolitan Philaret (Drozdova), and in half a century will pour out in the philosophical concept of" the free theocracy »Vladimir Soloveva. In the spirit of a principle of the symphony metropolitan Philaret deduces the imperial power in the Christian state from the heavenly tsar - Jesus Christ. The delegation of power, in its opinion, has taken place at the moment of vision by emperor Konstantin Jesus Christ when the Christ has handed over it a banner with an inscription «to This win"." ... The Higher beginning of reign is hidden in the God though opens by means of the terrestrial law prestolonasledija, at will of the head of a regal sort »120 - the metropolitan approved. In the state which population Christians, was considered by Philaret, there should be the imperial power consecrated with religion. Monarchic vlastvovanie - the sacred duty, which performance comes to the end with an establishment of the Kingdom Divine. The power of the tsar -« is the tool and display of the power of the Tsar Heavenly »121. It induces the monarch to virtuous and perfect board, and citizens - to absolute obedience and awe of it. Philaret urged to return by times of" ancient construction of the state »when the higher political power operated on« the basis blagoslovlenija and law Bozhija ». The grandiose utopian project of "the free theocracy» was built by Vladimir Solovev. The theocracy, according to the philosopher, should recover belief, restore in the world true and love, to provide freedom and completeness of life. The purpose bogovlastija - a birth of the new spiritual person and its reunion good luck in image bogocheloveka. Its achievement saw Solovevu double by: 1) by means of the personal moral perfection, allowing to overcome egoism, disbelief and estrangement of the person; 2) by means of improvement of public relations and elimination of social harm by it and dissociation of the world. Both directions are closely connected among themselves as Nightingales considered, that the society is the added (expanded) person, and the person - the compressed, concentrated society. The theocracy, thus, saw to the philosopher as a final stage of universal internal and external moral transformation of a life in which all perfect aspirations of human individuality and kollektivnosti converge. It - an embodiment vseedinstva. E.Trubetskoj wrote, that «from the beginning till the end of philosophical activity Soloveva practical interest of the valid realisation vseedinstva in a life costs for it in the foreground» 122. To the theocracy, the philosopher considered, aspires both a society, and the nature. Their joint evolution passes five stages: a kingdom of minerals, a kingdom of plants, a kingdom of animals, a kingdom of the person and the Kingdom Divine. Each stage "bogomaterialnogo" process acts as a basis of the subsequent transformations. Occurrence of the person natural on the earth has been prepared by all natural processes, to Bogocheloveku all history человечества123 develops. Preconditions and conditions of realisation of the Kingdom Divine look through in laws of natural and social development. In the inorganic world is the force of gravitation forming of the Universe a single whole, and also laws of warmth, light and an electricity, promoting interosculation of elements of the world, overcoming of their separateness. In a human society the idea of world unity is flashed even more clearly and more distinctly. Absolute vseedinstvo it is formed here not by the external law, and the conscious internal movement which basis are ethical principles. Historical process shows consecutive vzaimosblizhenie people in a family, in the field of economy, a policy and at the higher step of life - in spirit sphere. Already in religions of Hindus, Greeks and Jews the thought on unity of mankind, on the power over it of the higher forces which subordinate to itself the malicious, material beginning of a human nature is spent. But to the full the ideal of the Kingdom Divine is expressed by Christianity as the establishment in a life of a perfect theocratic order of morals is possible only on the basis of freedom and mutual love of the god and the beings created by it. The Christian church defined Solovevym as «the valid and subject form of the Kingdom Divine» 124 also is the higher form of spiritual dialogue. «This body, - the thinker, being at first as wrote a small rudiment in the form of not numerous community of the first Christians, a little - on-malu grows and develops, that in the end of times to embrace itself all mankind and all nature in one universal bogochelovecheskom an organism» 125. All mankind should reach bogochelovecheskogo unities and be a part of the free theocracy. The theocracy, on Solovevu, can be realised only under condition of reunion of Christian religions as the true is expressed by them only in unity. In the separateness they act as a part bogochelovecheskogo an organism. The Catholicism based on strict hierarchy of clerics, represents historical basis of the theocracy, its past as the priesthood acts as the main carrier of the church legend. The importance of Catholic belief is defined also by that in its basis the principle of the absolute power of the Supreme high priest lays. Without the power of the Pope the people cannot be consolidated in one family: the general brotherhood on the earth assumes also general, uniform for all spiritual paternity. protestantizm personifies the theocracy future. According to Vl. Soloveva, the Protestant religion released from authority of the church organisation and dogmas of universal cathedrals has kept freedom of a religious prophecy. In a prophecy announcing ideals and values true bogochelovecheskoj lives the future bogovlastija also consists. The church present is the people consolidated in modern conditions in is state - the organised societies. To connect the people within the general territory of a kingdom and to carry out a problem of the modern period of evolution of the theocracy the orthodox tsar should. In general Russia in business of construction of the theocracy by the philosopher the special role was taken away. Its historical mission consisted in overcoming of opposition of Christian faiths and restoration vselenskosti a church life. «Russian idea, a historical debt of Russia demands from us a recognition of our indissoluble communication with universal family of the Christ and the reference of all our national talents of all power of our empire on definitive realisation of a social Trinity...» 126. According to Soloveva, mankind development three forces operate: centripetal - orders and subordinates a society of people to a uniform principle, abolishing variety of private forms and private life freedom, centrifugal - approves in the world plurality of forms, egoism and anarchy, the third force - consiliates two first, giving to them the positive maintenance, creates integrity of a universal organism. The first force proves in a Catholicism, the second - in Protestantism, acts as the carrier of the third force Russian people. « From the people - the carrier of the third divine force freedom from any limitation and odnostoronnosti, an eminence over narrow special interests is required only, it is required, that he did not approve itself(himself) with exclusive energy in any private lowest field of activity and knowledge, the indifference to all this life with its small interests, complete belief in the positive validity of the higher world and the obedient relation to it is required. And these properties, undoubtedly, belong to breeding character of Slavic peoples, in particular national character of Russian people »127. Reunion of Christian churches of Nightingales tried to solve and Russian ethnic question. Returning vselenskosti, according to the philosopher, is our national feat of self-renunciation which will allow Russia to enter spiritually-intellectual dialogue with the West and to get rid of isolation and isolation. As well as during former times, in calling of Varangians and reforming of system of the state board at Peter I, Russia can repeat a national feat of self-renunciation, having risen over exclusiveness and self-conceit. Construction of "the free theocracy», was considered by the thinker, answers properties of Russian national ideal and national character as the ideal of Russia is religious and finds the expression in image of "sacred Russia». The true theocracy can be formed only at neslijannom and unseparable unity svjashchennicheskoj, the imperial and prophetical power. Connection of the authorities should personify, on plan Soloveva, an image of a sacred Trinity on the earth. Such «a triune way bogochelovecheskogo connections» have been put in pawn in Adam and realised in Jesus Christ. Supporting free and independent existence of the authorities, Nightingales, however, recognise superiority of the spiritual power, but not in legal sense of a word when she incurs performance of political functions, and in the moral. The state establishes to svjashchennicheskoj the authorities "filial" relations, submitting to it not from fear, and voluntary, on conscience. The positive role of the government in «the free theocracy» admits business of distribution in the world of Christian belief, in the organisation of public relations on samples of Christian religion, in rapprochement of the Christian people. Participation of church in blind and immoral political strike, according to the philosopher, obmirshchaet also leads her life to spirituality loss. Not the church should adapt to the wordly validity, and the wordly validity is obliged to change on an image of church. « Not high priests should become tsars, and opposite - to tsars should ascend to the religious union and a moral unification with true high priests »1. To resolve a problem of mutual relations spiritual and temporal power owe activity of prophets which a free prophecy remind that and other power of duties of their service. Recognising over itself authority Christian religions, the government any more does not represent itself as the arbitrariness and violence tool. It is spiritualised by Christian principles, placing herself in the service churches. The purpose recognition not in itself, and in out of - in the Kingdom Divine distinguishes the Christian state from the pagan. The last becomes isolated on itself and it appears aimless, senseless. The ancient dream of the people of Russia has once again had an effect on Vladimir Soloveva's creativity as about the third Rome. The theocratic idea of the philosopher ate also representations of Slavophiles in which opinion Russian - the sacred people, the people - bogonosets and its great mission consists in the statement of principles of orthodox belief. From here also deduced Nightingales calling of Russia: to be the world civilisation centre, «most Christian of all human societies» 128. It is necessary to notice also, that offering as the ideal form of state the theocracy, Nightingales thus wished to limit absoljutizm the imperial power in Russia. At later stage of the creativity of Nightingales was disappointed in idea of "the free theocracy» and did not come back any more to this theme. Its friends and adherents perceived theocratic aspirations of the scientist as the romantic enthusiasm cast by Catholic predilections and did not find in it philosophical value. After Soloveva anybody, perhaps, is more among religious and secular thinkers of Russia did not undertake attempt of theoretical modelling or a substantiation of the theocratic power. However the urgency of a problem of the theocracy remained for Russia and henceforth. It was caused, first, that the church has not been separated from the state and in an ideal aspired to realise a symphony principle; secondly, the thought on special historical mission of Russia which Slavophiles and Nightingales defined as «sacred Russia» has affirmed as public consciousness. The messianic idea bogoizbrannosti and bogonosnosti Russia in the subsequent also was comprehended by Dostoevsky, Berdjaevym, Karsavinym, Franc, Ilyin and many other things thinkers. All of them saw an ideal of Russia religious and specified in necessity of the account of Christian principles for the politician and the right. But unlike the previous period theocratic principles of the organisation of the power found dangerous and an embodiment them actually considered for Russia unacceptable. One of the first contemporary Soloveva F.M.Dostoevsky has started talking about it. In «to the Legend about the Great Inquisitor» it has shown lozhnost to the theocracy substituting moral-religious instructions by opposite imperatives. In the theocracy, the writer approved, to the Kingdom of the Caesar the preference before the Kingdom Divine is given, honouring of the god turns around awe of the state, the belief in divine mission of the person is replaced by contempt for people and an establishment over them rigid guardianship of the tserkovno-political power, the love is eclipsed by hatred and contempt for freedom. It confirms the thesis about anomichnosti, i.e. about the valuable contradiction of theocratic idea to religious dogma. The theocracy concept has undergone to the all-round criticism in E.Trubetskogo's who has given the analysis works is religious-political views Blissful Avgustina and Vladimir Soloveva. The philosopher considered Russian messianic motives as the illusion, leading the charm national consciousness into temptation. « Russian - spoke E.Trubetskoj, - it is not identical with Christian, and represents extremely valuable national and a specific feature among Christianity which undoubtedly has universal, universal value. Having released from false Antichristian messianizma, we will be inevitably led to more Christian decision of an ethnic question. We will see in Russia not the unique selected people, and one of the people which together with others urged to do great business Bozhie, filling the valuable features so valuable qualities of all other people-brothers »129. The given reason negative estimation of the theocratic power contained in N.A.Berdjaeva's products and C.JI. Franc. A special merit of the Russian philosophers was that they have managed to make out deep religious roots of October revolution and to expose established in Russia and in other states kvaziteokraticheskie power systems. But theocratic representations continued to exist in church circles. Up to 1917 Russian orthodox church considered symphonic model for mutual relations of the state and church of the most comprehensible. After Nikolay's renunciation II from a throne and addition, thus, the serious problem of search of new forms of religious-political relations has arisen the imperial power from itself sacred mission of creation of the orthodox state, before church. Rupture of church with the autocracy, occurred though and not at will of hierarchy, nevertheless had salutary influence for Orthodoxy. Held down by government bonds, the church has received full freedom of departure of sacred functions. Revival of church relations has led to restoration of patriarchate and occurrence of discussions concerning the further coexistence of priesthood with the government. During this period there are thoughts that between church and the imperial power there is no obligatory communication. On the contrary, the similar form of mutual relations has led to tragical consequences both Byzantian, and Russian kingdoms. On pomestnom the Cathedral 1917 1918 it has been declared also, that the church is not connected with any other state system. Its business - service to belief, instead of a policy. S.N.Bulgakov wrote: «there is no internal and indestructible communication between Orthodoxy and that or other political system that is why the orthodox can have different political views and liking» 130. However new model of the tserkovno-state relations it is developed and was not. With coming to power of Bolsheviks ideological searches of Orthodoxy in the field of the state life have been ceased. The church has undergone to the severe persecutions, many clerics have been subjected to repression. It is religious conceiving scientists and philosophers have been sent from the country. And if the deep judgement of the tserkovno-state relations also continued to exist, only in the emigrant environment of Russian intelligency. In Russia, and in the subsequent - in the Soviet union the principle of branch of church from the state has been de jure proclaimed, and de facto the church has been chained to the state even more closely, than it was at the imperial power. To be released from under guardianship of the state of church it was possible rather recently. With coming to power of the democratic forces which have proclaimed a course on reorganisation and democratisation of a society, the relation to church has changed in the opposite direction: behind it the right to existence independent and independent of the political power has been recognised. Today as before the church and the state face to a problem of search of new ways of mutual dialogue. In modern discussion concerning forms tserkovno - the state relations various opinions are expressed. The range of the points of view in the given occasion is extremely wide. One offer to establish pluralistic relations between the state and church as American when the state does not prefer any religion and builds the of relations with faiths with equal reason. Others put forward a position defending priority position of traditional religions in Russia - Orthodoxy, Moslem, a Judaism and the Buddhism. The third the status of the state religion is offered to assign to Orthodoxy. So, analyzing the points of view concerning state-church relations in Russia, J.Afanasev has come to conclusion that two tendencies here were outlined: to consecutive branch of Church from the state and, on the contrary - to restoration of institute of the state Church. «And supporters of both strategy - the scientist writes, are in institutes both secular, and the spiritual power. Though about domination of any strategy to say early, undoubtedly, that the second strategy gradually develops and increases number of the supporters» 131. It is represented, that such conclusion is quite natural. To historical measures time which has passed from the moment of clearing of church, slightly. The conceptual model of the tserkovno-state relations which could find adequate to a modern level of development of a society a place of the secular and spiritual power cannot be generated at once. On it time is required. For today it is necessary to establish its absence. The vacuum formed in given sphere, is filled with traditional forms of the tserkovno-state relations. Noted J.Afanasevym the tendency of returning to a principle of the state church in modern conditions is quite natural and not only for theoretical searches in sphere of the religious-state building, but also as a whole for ideological search of the bases of sociopolitical development of the state. The society tries to find valuable imperatives of the existence and addresses to the cultural samples developed by long-term tradition. One of the main carriers and transformers cultural-historical values is the religion. Realisation of religious ideals will probably promote finding by a society of unity, organic integrity, restoration of overall aims and senses of existence. Arisen after disintegration of the USSR and wreck of communistic ideology identity crisis is overcome today in many respects by the reference to religious values. On passing in the middle of 1997 in Denmark scientifically - research conference devoted to problems of mutual relations of Orthodox Church and the state, it was noticed, that «influence of Church on a society, influence of intrachurch disputes on public struggle most likely will go deep only» as the reference to traditionally - religious values will act as one of ways of overcoming of the crisis established on the post-Soviet territory идентичности132. Strengthening of influence of church on sociopolitical processes is shown in many spheres of a life, including in the legislation. About it «difficult process of an adoption of law testifies To a freedom of worship and about religious associations». Tendencies teokratizatsii public relations were showed and in it. Unlike the previous law, given is standard-legal the certificate approaches to faiths selectively, allocating among them the religious organisations - associations which at creation have acknowledgement from local authorities about existence in the given territory not less than 15 years, and religious groups - associations, such acknowledgement not having. Behind the first the right of education of the legal person with consequences following from it admits, behind the second - is not present. In addition religious organisations can create educational institutions, be engaged in enterprise activity, receive the state help in the form of fiscal incentives and grants for the maintenance, protection and restoration of the buildings which are monuments of history and culture, have the right to petition for the permission authorities to declare the religious holidays days off, etc. the Law caused set of disputes. Against it many faiths and the religious organisations have expressed. In their opinion, it breaks position of the Constitution of the Russian Federation both the conventional principles and norms of international law, especially in that part where are entered an original valuable scale of religions (traditional and nonconventional) and discrimination positions of registration and a re-registration of the religious organisations, managed to be integrated into religious system of Russia and become for its population by the habitual. Probably also, that observed today teokratizatsija state-imperious relations in Russia it is caused by features of national psychology. Archetypes of Messianizm and vseedinstva collective unconscious Russian which it was mentioned above, can influence a choice of theocratic model of the power to alternatively existing political system. And as the form of expression of such moods liking can serve closer interaction of the state and church. For the successful decision of various questions which all in bolshem volume will undoubtedly arise between the state and various faiths, to the state bodies which are engaged in regulation of relations and the control in religious sphere, it is necessary to pay to the work special attention. It is thought, only search of new forms and methods of interaction of the state bodies with religious associations will allow to react adequately to an increasing role of religion in a life of a society and will give to the given relations the system, conceptually - proved character. Possibly, closer coordination of activity of Committee of the State Duma on affairs of public associations and the religious organisations and the Department on interaction with religious associations of management of Central administrative board of the President of the Russian Federation concerning internal and foreign policy and the Ministry of Justice of the Russian Federations which are carrying out functions of state regulation and the control in the field of religion for this purpose is required, and investment of one of these authorities in great volume of powers and the competence is possible also. Existence of religious departments practises many states which cannot be carried neither to theocratic, nor to the states with theocratic tendencies. For example, in Norway similar functions are carried out by the Ministry of cults and educations, in Sweden they are divided between the Ministry of civil cases, justice, formation and the finance. The office of state should not interfere in vnutrikonfessionalnye affairs as it took place during the stay of allied Council about affairs of religions. Regulation of an external life of religious associations as subjects of a civil society should become its duty. Traditional orthodox stereotypes of the tserkovno-state relations should be shown, in particular, in crisis of identity and the patronising relation of the authorities to religion. But whether it is necessary church to go the road, coming to an end each time the tragical ending? Whether there will be given steps a prologue of a new drama both for church, and for the state? The constitution of Russia fixes a principle of the secular state and branch of church from a policy. Observed now vzaimosblizhenie religions and the states is direct infringement of the constitutional norms. Transformation of orthodox church in state - antikonstitutsionno. It is thought, that the church should become stronger not in political structures, and in a civil society, being engaged in spiritually - moral education of the population. Ways of influence of the ecclesiastical authority on a society should pass not through a policy, and is direct through the people, through souls of people. The problem facing to church otserkovlenija lives should be realised not in the external, compulsory way, and an internal, free choice of each believer. Temptation overcoming to become the orthodox state - serious test for new Russian statehood and the revived orthodox church. It is necessary to hope, that a choice in the given relation the state and church will make the correct.
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A source: Salygin, Evgeny Nikolaevich. Theocratic State / Thesis. 2003

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  3. § 1 Concept of the theocracy
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  11. influence of membership of Russia in the Customs union on formation of legal base of customs cooperation of Russia and EU
  12. Butyrin Andrey Jurevich. BUILDING-TECHNICAL EXPERT APPRAISAL In LEGAL PROCEEDINGS of Russia. The dissertation on competition of a scientific degree of the doctor of juridical science. Russia,
  13. SECTION I. The ANALYSIS of CRIMINALITY And PROBLEMS of EFFICIENCY of PUNISHMENT UNDER CRIMINAL LAW In Russia Chapter 1. Criminality in Russia: its indicators, the reasons and development tendencies
  14. THE APPENDIX № 3 EXPLANATORY NOTE TO THE PROJECT OF THE ORDER OF THE MINISTRY OF INTERNAL AFFAIRS OF RUSSIA «ABOUT MODIFICATION OF THE STANDARD LEGAL ACT OF THE MINISTRY OF INTERNAL AFFAIRS OF RUSSIA»