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Ministry of Internal Affairs of the Russian Federation

University of Moscow

on the topic: The influence of Orthodoxy on the culture of Russia

Moscow 2012

Introduction

Relevance of the research topic. In the last decade, our country has been experiencing a deep crisis that has engulfed all spheres of public life. In search of ways out of this crisis, the idea is taking root in the mass consciousness that a possible means of overcoming its consequences is to improve the spiritual and moral world of man. Against this background, the views of politicians, cultural figures, the general public are increasingly turning towards social institutions, in particular, institutions of religion and the church, which have a historical experience of spiritual and moral influence in Russia. orthodoxy art christianity culture

The relevance of the topic is predetermined, first of all, by the change in social and ideological realities in Russian society, the transformation of the status and possibilities of the influence of various religious confessions on public consciousness and the socio-psychological climate in Russia. To date, a situation has emerged that requires a sociological study of the impact of religion, including the Russian Orthodox Church (ROC), on spiritual and moral processes in Russian society. Why does Orthodoxy now require close attention from scientists? Firstly, today in Russia 53% of the population consider themselves Orthodox, which cannot but strengthen the social position of Orthodoxy, turning it into a real factor in the spiritual and moral life of society. Secondly, the ROC itself, along with many other social institutions, persistently and purposefully tries to fill the ideological, spiritual and moral vacuum observed in the country. During the period of radical reform, the need for the spiritual and moral elevation of society and the individual grows stronger. Thirdly, the restoration of Orthodox religiosity in Russia during the 90s is stimulated by the emerging need of society to return to the channel of the historical continuity of development and national self-identification. Fourthly, the process of deatheization of society is extremely contradictory, it is perceived in society far from being unambiguous, which makes it necessary to minimize conflicts and forestall possible catastrophes. Orthodoxy actively invades the sphere of spiritual and moral life and seeks to influence both public and individual consciousness, which actualizes the problem of identifying the spiritual and moral potential of the ROC and the possibilities of its real impact on society. Finally, the study of the role of Orthodoxy in the spiritual and moral life of modern society is also important in connection with the need to forecast the future of Russia.

The purpose of the work is to study the influence of Orthodoxy on the culture of Russia.

Research objectives:

1. Analyze the theoretical foundations of the doctrine of the state in the worldview paradigm of Orthodoxy.

2. To study the influence of Orthodoxy on the music, literature and architecture of Russia.

3. Trace the process of development of Orthodoxy in Russia.

1. Influence on art

1.1 Influence of Orthodoxy on literature

For many centuries, Orthodoxy exerted a decisive influence on the formation of Russian self-consciousness and Russian culture. In the pre-Petrine period, secular culture in Russia practically did not exist: the entire cultural life of the Russian people was concentrated around the Church. In the post-Petrine era, secular literature, poetry, painting and music formed in Russia, which reached their apogee in the 19th century. Having spun off from the Church, Russian culture, however, did not lose the powerful spiritual and moral charge that Orthodoxy gave it, and until the 1917 revolution it maintained a lively connection with church tradition. In the post-revolutionary years, when access to the treasury of Orthodox spirituality was closed, Russian people learned about faith, about God, about Christ and the Gospel, about prayer, about theology and worship of the Orthodox Church through the works of Pushkin, Gogol, Dostoevsky, Tchaikovsky, and other great writers, poets and composers. Throughout the entire seventy-year period of state atheism, Russian culture of the pre-revolutionary era remained the bearer of Christian evangelism for millions of people, artificially torn from their roots, continuing to testify to those spiritual and moral values that the atheistic government questioned or sought to destroy.

Russian literature of the 19th century is rightly considered one of the highest peaks of world literature. But its main feature, which distinguishes it from the literature of the West of the same period, is its religious orientation, a deep connection with the Orthodox tradition. “All our 19th century literature is wounded by the Christian theme, all of it seeks salvation, all of it seeks deliverance from evil, suffering, the horror of life for the human person, people, humanity, and the world. In her most significant creations, she is imbued with religious thought, ”writes N.А. Berdyaev.

This also applies to the great Russian poets Pushkin and Lermontov, and to the writers - Gogol, Dostoevsky, Leskov, Chekhov, whose names are inscribed in golden letters not only in the history of world literature, but also in the history of the Orthodox Church. They lived in an era when an increasing number of intellectuals were leaving the Orthodox Church. Baptism, weddings and funerals still took place in the church, but visiting the church every Sunday was considered among the high society almost bad form. When one of Lermontov's acquaintances, having entered the church, unexpectedly found a praying poet there, the latter was embarrassed and began to justify himself by the fact that he had come to church on some order from his grandmother. And when someone, having entered Leskov's office, found him praying on his knees, he began to pretend that he was looking for a fallen coin on the floor. Traditional churchliness was still preserved among the common people, but it was less and less characteristic of the urban intelligentsia. The departure of the intelligentsia from Orthodoxy widened the gap between it and the people. All the more surprising is the fact that Russian literature, in spite of the trends of the times, retained a deep connection with the Orthodox tradition.

The greatest Russian poet A.S. Pushkin (1799-1837), although he was brought up in the Orthodox spirit, departed from the traditional church in his youth, but he never completely broke with the Church and in his works he repeatedly turned to the religious theme. The spiritual path of Pushkin can be defined as the path from pure faith through youthful disbelief to the meaningful religiosity of the mature period. The first part of this path, Pushkin passed during the years of study at the Tsarskoye Selo Lyceum, and already at the age of 17 he writes the poem "Unbelief", testifying to inner loneliness and the loss of a living connection with God:

Four years later, Pushkin wrote the blasphemous poem "Gabrieliada", which he later renounced. However, already in 1826 in Pushkin's worldview there comes a turning point, which is reflected in the poem "The Prophet". In it, Pushkin speaks of the vocation of a national poet, using an image inspired by the 6th chapter of the book of the prophet Isaiah.

With regard to this poem, Archpriest Sergiy Bulgakov notes: “If we did not have all the other works of Pushkin, but only this one peak sparkled in front of us with eternal snows, we could clearly see not only the greatness of his poetic gift, but also the entire height of his vocation ". The keen sense of divine calling, reflected in the "Prophet", contrasted with the bustle of secular life, which Pushkin, by virtue of his position, had to lead. Over the years, he was more and more burdened by this life, about which he repeatedly wrote in his poems.

The poetic correspondence between Pushkin and Filaret was one of the rare cases of contact between two worlds, which in the 19th century were separated by a spiritual and cultural abyss: the world of secular literature and the world of the Church. This correspondence speaks of Pushkin's departure from the unbelief of his youthful years, the rejection of the "madness, laziness and passions" characteristic of his early work. The poetry, prose, journalism and drama of Pushkin in the 1830s testify to the ever-increasing influence of Christianity, the Bible, and the Orthodox Church on him. He repeatedly rereads the Holy Scriptures, finding in it a source of wisdom and inspiration. Here are the words of Pushkin about the religious and moral meaning of the Gospel and the Bible:

There is a book, by which every word is interpreted, explained, preached in all ends of the earth, applied to all kinds of circumstances of life and the incidents of the world; from which it is impossible to repeat a single expression that everyone would not know by heart, which would no longer be the proverb of the peoples; it does not already contain anything unknown to us; but this book is called the Gospel - and such is its eternally new charm that if we, fed up with the world or dejected by despondency, accidentally open it, we are no longer able to resist its sweet enthusiasm and plunge in spirit into its divine eloquence.

I think that we will never give the people anything better than Scripture ... Its taste becomes clear when you start reading Scripture, because in it you find all human life. Religion created art and literature; everything that was great in the deepest antiquity, everything depends on this religious feeling, inherent in man, just like the idea of beauty together with the idea of good ... The poetry of the Bible is especially accessible to pure imagination. My children will read the original Bible with me ... The Bible is worldwide.

Another source of inspiration for Pushkin is the Orthodox divine service, which in his youth left him indifferent and cold. One of the poems, dated 1836, includes a poetic transcription of the prayer of the Monk Ephraim the Syrian, "Lord and Master of my life," read at Lenten services.

In Pushkin of the 1830s, religious sophistication and enlightenment were combined with rampant passions, which, according to S.L. Frank, is a distinctive feature of the Russian "broad nature". Dying of a wound received in a duel, Pushkin confessed and received Holy Communion. Before his death, he received a note from Emperor Nicholas I, whom he knew personally from a young age: "Dear friend, Alexander Sergeevich, if we are not destined to see each other in this world, take my last advice: try to die a Christian." The great Russian poet died a Christian, and his peaceful end became the completion of the path that I. Ilyin defined as the path “from disappointed disbelief to faith and prayer; from revolutionary rebellion to free loyalty and wise statehood; from dreamy worship of freedom to organic conservatism; from youthful love - to the cult of the family hearth ”. Having passed this path, Pushkin took a place not only in the history of Russian and world literature, but also in the history of Orthodoxy - as a great representative of that cultural tradition, which is all saturated with his juices.

Another great poet of Russia M.Yu. Lermontov (1814-1841) was an Orthodox Christian, and religious themes repeatedly appear in his poems. As a person endowed with a mystical talent, as an exponent of the "Russian idea", aware of his prophetic vocation, Lermontov exerted a powerful influence on Russian literature and poetry of the subsequent period. Like Pushkin, Lermontov knew Holy Scripture well: his poetry is filled with biblical allusions, some of his poems are reworkings of biblical subjects, many epigraphs are taken from the Bible. Like Pushkin, Lermontov is characterized by a religious perception of beauty, especially the beauty of nature, in which he feels the presence of God

Lermontov inherited the theme of the demon from Pushkin; after Lermontov, this theme will firmly enter Russian art of the 19th - early 20th centuries up to A.A. Blok and M.A. Vrubel. However, the Russian "demon" is by no means an anti-religious or anti-church image; rather, it reflects the shadowy, seamy side of a religious theme that permeates all Russian literature. The demon is a seducer and a deceiver, it is a proud, passionate and lonely creature, possessed by a protest against God and good. But in Lermontov's poem, good wins, the Angel of God ultimately raises the soul of a woman seduced by a demon to heaven, and the demon again remains in proud loneliness. In fact, Lermontov in his poem raises the eternal moral problem of the relationship between good and evil, God and the devil, angel and demon. When reading the poem, it may seem that the author's sympathies are on the side of the demon, but the moral outcome of the work leaves no doubt that the author believes in the ultimate victory of God's righteousness over demonic temptation.

Lermontov died in a duel before he was 27 years old. If in the short time allotted to him, Lermontov managed to become a great national poet of Russia, then this period was not enough for the formation of mature religiosity in him. Nevertheless, the deep spiritual insights and moral lessons contained in many of his works make it possible to inscribe his name, along with the name of Pushkin, not only in the history of Russian literature, but also in the history of the Orthodox Church.

Among the Russian poets of the 19th century, whose work is marked by the strong influence of religious experience, it is necessary to mention A.K. Tolstoy (1817-1875), the author of the poem "John of Damascus". The plot of the poem is inspired by an episode from the life of the Monk John of Damascus: the abbot of the monastery, in which the monk asceticised, forbids him to engage in poetry, but God appears to the abbot in a dream and commands to remove the ban from the poet. Against the background of this simple plot, the multidimensional space of the poem unfolds, including the poetic monologues of the protagonist.

Religious themes occupy a significant place in the late works of N.V. Gogol (1809-1852). Having become famous throughout Russia for his satirical works, such as The Inspector General and Dead Souls, in the 1840s, Gogol significantly changed the direction of his creative activity, paying more and more attention to church problems. The liberal-minded intelligentsia of his time met with incomprehension and indignation the "Selected Passages from Correspondence with Friends" published by Gogol in 1847, where he reproached his contemporaries, representatives of the secular intelligentsia, for ignorance of the teachings and traditions of the Orthodox Church, defending the Orthodox clergy from N.V. Gogol attacks Western critics:

Our clergy are not idle. I am very aware that in the depths of monasteries and in the silence of cells irrefutable works are being prepared in defense of our Church ... But even these defenses will not serve to fully convince Western Catholics. Our Church should be sanctified in us, and not in our words ... This Church, which, like a chaste virgin, has survived only from the times of the Apostles in its immaculate primordial purity, this Church, which is all with its deep dogmas and the slightest external rituals like would be taken down straight from heaven for the Russian people, which alone is able to resolve all the knots of bewilderment and our questions ... And this church is unknown to us! And this Church, created for life, we have not yet introduced into our life! There is only one propaganda possible for us - our life. With our life we must defend our Church, which is all life; with the fragrance of our souls we must proclaim its truth.

Of particular interest are the "Reflections on the Divine Liturgy", compiled by Gogol on the basis of interpretations of the liturgy belonging to the Byzantine authors, Patriarch Herman of Constantinople (VIII century), Nicholas Kavasila (XIV century) and St. Simeon of Thessaloniki (XV century), as well as a number of Russian church writers. With great spiritual trepidation, Gogol writes about the transposition of the Holy Gifts at the Divine Liturgy into the Body and Blood of Christ.

It is characteristic that Gogol writes not so much about the communion of the Holy Mysteries of Christ at the Divine Liturgy, as about "listening" to the liturgy, being present at the service. This reflects the practice widespread in the 19th century, according to which Orthodox believers received communion once or several times a year, usually in the first week of Great Lent or Holy Week, and the communion was preceded by several days of fasting (strict abstinence) and confession. On the rest of Sundays and holidays, believers came to the liturgy only to defend, “listen” to it. The kollivads opposed this practice in Greece, and in Russia - John of Kronstadt, who called for the possible frequent communion.

Among the Russian writers of the 19th century, two colossi stand out - Dostoevsky and Tolstoy. The spiritual path of F.M. Dostoevsky (1821-1881) in some ways repeats the path of many of his contemporaries: education in a traditionally Orthodox spirit, a departure from traditional churchliness in youth, a return to it in maturity. The tragic life path of Dostoevsky, sentenced to death for participating in a circle of revolutionaries, but pardoned a minute before the execution of the sentence, who spent ten years in hard labor and in exile, was reflected in all his diverse work - primarily in his immortal novels "Crime and Punishment" , "Humiliated and Insulted", "Idiot", "Demons", "Teenager", "The Brothers Karamazov", in numerous stories and stories. In these works, as well as in The Diary of a Writer, Dostoevsky developed his religious and philosophical views based on Christian personalism. At the center of Dostoevsky's work is always the human personality in all its diversity and contradictions, but human life, the problems of human existence are viewed from a religious perspective, which presupposes belief in a personal, personal God.

The main religious and moral idea that unites all of Dostoevsky's work is summed up in the famous words of Ivan Karamazov: "If there is no God, then everything is allowed." Dostoevsky denies autonomous morality based on arbitrary and subjective "humanistic" ideals. The only solid foundation of human morality, according to Dostoevsky, is the idea of God, and it is the commandments of God that are the absolute moral criterion that humanity should be guided by. Atheism and nihilism lead a person to moral permissiveness, open the way to crime and spiritual death. The denunciation of atheism, nihilism and revolutionary sentiments, in which the writer saw a threat to the spiritual future of Russia, was the leitmotif of many of Dostoevsky's works. This is the main theme of the novel "Demons", many pages of the "Diary of a Writer".

1.2 Influence of Orthodoxy on painting

In the Russian academic painting of the 19th century, the religious theme is represented very widely. Russian artists have repeatedly turned to the image of Christ: it is enough to recall such canvases as "The Appearance of Christ to the People" by A.A. Ivanov (1806-1858), "Christ in the Desert" by I.N. Kramskoy (1837-1887), "Christ in the Garden of Gethsemane" by V.G. Perov (1833-1882) and the painting of the same name by A.I. Kuindzhi (1842-1910). In the 1880s, N.N. Ge (1831-1894), who created a number of canvases on gospel themes, battle painter V.V. Vereshchagin (1842-1904), author of the Palestinian series, V.D. Polenov (1844-1927), author of the painting "Christ and the Sinner". All of these artists painted Christ in a realistic manner inherited from the Renaissance and far from the tradition of Old Russian icon painting.

Interest in traditional icon painting was reflected in the work of V.M. Vasnetsov (1848-1926), the author of numerous compositions on religious themes, and M.V. Nesterov (1862-1942), who owns many paintings of religious content, including scenes from Russian church history: "Vision to the youth Bartholomew", "Youth of St. Sergius", "Works of St. Sergius", "St. Sergius of Radonezh", "Holy Rus ". Vasnetsov and Nesterov took part in the painting of churches - in particular, with the participation of M.A. Vrubel (1856-1910) they painted the Vladimir Cathedral in Kiev.

1.3 Influence of Orthodoxy on music

Church spirit is reflected in the works of the great Russian composers - M.I. Glinka (1804-1857), A.P. Borodin (1833-1887), M.P. Mussorgsky (1839-1881), P.I. Tchaikovsky (1840-1893), N.A. Rimsky-Korsakov (1844-1908), S.I. Taneyev (1856-1915), S.V. Rachmaninov (1873-1943). Many plots and characters in Russian operas are associated with church tradition, for example, the Holy Fool, Pimen, Varlaam and Misail in Mussorgsky's Boris Godunov. In a number of works, for example, in Rimsky-Korsakov's Easter overture "The Bright Holiday", in the overture "Year 1812" and Tchaikovsky's Sixth Symphony, motifs of church chants are used. Many Russian composers have an imitation of the bell ringing, in particular, in Glinka's opera Life for the Tsar, Borodin in Prince Igor and the play In a Monastery, Mussorgsky in Boris Godunov and Pictures at an Exhibition, Rimsky-Korsakov in several operas and the "Bright Holiday" overture.

The bell element occupies a special place in Rachmaninoff's work: the bell ringing (or its imitation with the help of musical instruments and voices) sounds at the beginning of the 2nd piano concerto, in the symphonic poem "Bells", "Bright holiday" from the 1st suite for two pianos , Preludes in C sharp minor, "Now Let You Go" from "All-Night Vigil".

Some works by Russian composers, for example, Taneev's cantata to words by A.K. Tolstoy's "John of Damascus", are secular works on spiritual topics.

Many great Russian composers also wrote church music proper: Tchaikovsky's Liturgy, Rachmaninov's Liturgy and All-Night Vigil were written for liturgical use. Written in 1915 and banned throughout the Soviet period, Rachmaninoff's All-Night Vigil is a grand choral epic based on Old Russian church chants.

All of these are just a few examples of the profound influence that Orthodox spirituality has had on the work of Russian composers.

1.4 The influence of Christianity on the culture of ancient Russia

During the X-XIII centuries, there was a complex psychological breakdown of pagan beliefs and the formation of Christian ideas. The process of changing spiritual and moral priorities is always difficult. In Russia, it did not take place without violence. The life-loving optimism of paganism was replaced by a faith that demanded restrictions, strict adherence to moral norms. The adoption of Christianity meant a change in the entire order of life. Now the church has become the center of public life. She preached a new ideology, instilled new values, brought up a new person. Christianity made a person a bearer of a new morality based on a culture of conscience arising from the evangelical commandments. Christianity created a broad basis for the unification of ancient Russian society, the formation of a single people on the basis of common spiritual and moral principles. The border between Rus and Slav has disappeared. All were united by a common spiritual foundation. The humanization of society has taken place. Russia was included in the European Christian world. From that time on, she considers herself a part of this world, striving to play a prominent role in it, always comparing herself with it.

Christianity influenced all aspects of the life of Russia. The adoption of a new religion helped to establish political, commercial, cultural ties with the countries of the Christian world. It contributed to the development of urban culture in a country that was predominantly agricultural in nature. But it is necessary to take into account the specific “suburban” character of Russian cities, where the bulk of the population continued to engage in agricultural production, to a small extent supplemented by handicrafts, and the urban culture itself was concentrated in a narrow circle of the secular and church aristocracy. This can explain the superficial, formal-figurative level of Christianization of the Russian bourgeoisie, their ignorance of elementary religious beliefs, the naive interpretation of the foundations of the doctrine, which so surprised the Europeans who visited the country in the Middle Ages and at a later time. The government's reliance on religion as a social-normative institution regulating social life has formed a special type of Russian mass Orthodoxy - formal, ignorant, often synthesized with pagan mysticism. The Church contributed to the creation of magnificent architecture and art in Russia, the first chronicles and schools appeared, where people from various strata of the population studied. The fact that Christianity was adopted in the Eastern version also had other consequences, which manifested themselves in a historical perspective. In Orthodoxy, the idea of progress was expressed weaker than in Western Christianity. In the days of Kievan Rus, this did not yet mattered much. But as the pace of development of Europe accelerated, the orientation of Orthodoxy towards a different understanding of the goals of life had a significant impact. The European type of attitude towards transformative activity was strong in the early stages of history, but it was transformed by Orthodoxy. Russian Orthodoxy guided a person towards spiritual transformations, stimulated the desire for self-improvement, approaching Christian ideals. This contributed to the development of such a phenomenon as spirituality. But at the same time, Orthodoxy did not provide incentives for social and social progress, for transforming the real life of the individual. Orientation towards Byzantium also meant a rejection of the Latin, Greco-Roman heritage. M. Grek warned against translating the works of Western thinkers into Russian. He believed that this could damage true Christianity. Hellenistic literature, which had nothing to do with Christianity at all, was subjected to special blasphemy. But Russia was not completely cut off from the ancient heritage. The influence of Hellenism, secondary, manifested itself through Byzantine culture. The colonies in the Black Sea region left their mark, and there was great interest in ancient philosophy.

2. Establishment of Orthodoxy in Russia

The birth of Christianity

According to legend, long before the baptism of Russia, St. Prince. Vladimir, visited the northeastern Black Sea coast with the sermons of St. Apostle Andrew the First-Called.

The results of his preaching were attested to by one of the Church Fathers, St. Clement of Rome, third heir to St. Peter at the See of the Bishop of Rome, exiled by Emperor Trajan to the Crimea in 98. His testimony is especially valuable because he, a Roman by birth, was converted to Christianity by the Apostle Peter himself, the brother of the Apostle Andrew, and later was a faithful helper in the holy work of the Apostle Paul. St. Clement found about two thousand Christians in the Crimea.

There is a chronicle tradition that St. The Apostle Andrew the First-Called not only visited the Black Sea region, but also climbed the Dnieper to the place where Kiev later stood.

Christianity spread widely in the Greek colonies on the Black and Azov Seas. The main center of early Christianity on the territory of Russia was Chersonesos. It became famous for the saints: Basil, Ephraim, Kapiton, Eugene, Epherius, Elpidius and Agathador, who occupied the Chersonesus cathedra in the 3rd and 4th centuries.

In the IV century, Christianity penetrated into Khozaria, which then occupied the entire southern territory of Russia from the Caucasus and the Volga to the Dnieper.

In the 9th century, Christianity spread to Russia mainly thanks to the works of the disciples of Sts. brothers Cyril and Methodius. They enlightened Volhynia and Smolensk, which later became part of the Kiev State of St. book Vladimir.

The first missionary trip of St. Cyril in 861 to Khozaria. After the Norman attack on Constantinople on July 18, 860, Patriarch Photius sent St. Cyril to the khozars to attract them and the Slavs to the Christian faith.

Sts. brothers Cyril and Methodius compiled the Slavic alphabet (Cyrillic) and translated the Holy Scriptures and liturgical books into the Slavic language, i.e. the dialect of the vicinity of Thessaloniki, which they knew best and which was understandable to all Slavic peoples of that era.

The meaning of Sts. There are very many brothers for the cause of enlightenment in Russia. Thanks to them, the Russian people from the very beginning could learn the Orthodox faith in their native language. Soon missionaries arrived in Kiev and other Russian cities from St. Cyril and Methodius of Bulgaria. They preached and performed divine services in a language understandable to the population.

At the end of the 9th and the beginning of the 10th century, the first churches were built in the southern Russian cities. Christians were both among the soldiers who made up the princely squads, and among the Russians who traded with Constantinople. In Igor's agreement with the Greeks, the squad is divided into baptized and unbaptized (945).

The oldest monument of the Cyrillic alphabet is the 893 inscription on the ruins of a temple in Preslav (Bulgaria). The epigraphic inscription found during the construction of the Danube-Black Sea Canal dates back to 943, and the inscription from the tombstone of the Bulgarian king Samuel - to 993.

There is a legend that the first of the Russian princes were baptized in 862 Askold and Dir. But the country's enlightener is the Grand Duchess Olga, who is canonized by the Church. St. kn. Olga in the first part of her life was a zealous pagan and did not stop before the cruel revenge on the Drevlyans who killed her husband, Prince Igor.

The people revered her for the wisdom, which manifested itself especially in the management of the Kiev state in the early childhood of her son Svyatoslav and then during his numerous campaigns.

According to one legend, St. Olga was baptized in Kiev in 954 and received the name Elena at baptism, otherwise she was just preparing to be baptized, and the sacrament itself was performed during her trip to Constantinople in 955 (57). According to this second legend, the Emperor Constantine Porphyrogenitus himself and the Patriarch of Constantinople were her successors.

St. Princess Olga arrived in the capital of the empire with a large retinue and was greeted with great honor. She was struck by the splendor of the imperial court and the solemnity of the services in the church of St. Sofia. Upon his return to Kiev (until his death in 969), Prince. Olga led a strict Christian life, preached Christ in her country.

Bishop Adalbert of Trier came to her from Emperor Otto, but relations with Rome did not improve, since the Roman episcopate stood for the celebration of divine services in Latin, and demanded that the Filioque be included in the Symbol of Faith, and in Kiev, Christians held fast to services in their native Slavic language and did not recognize the "Filioque".

When the son of Prince. Olga, Svyatoslav, conquered in 964 half of the Bulgarian Kingdom, which was then in full bloom of cultural and religious life and regardless of Constantinople, relations with this country strengthened, and from there Orthodox clergy began to come to Kievan Rus to serve the numerous Russian churches. Book. Svyatoslav, although he was a pagan, but during the conquest of Bulgaria, spared the clergy and did not touch the churches.

By the end of the reign of Prince. Olga, a new Russian center was formed in the north of the Caucasus, near the shores of the Black and Azov Seas, in the ancient Tamatarch (Tmutarakan), through which Christianity began to penetrate into Russia directly from Byzantium.

The relics of St. book Olga was laid in 1007 by her grandson Vladimir in the Assumption Cathedral (Church of the Tithes) in Kiev.

Baptism of Russia by St. book Vladimir.

St. Grand book Vladimir was raised by St. book Olga, who prepared him for the adoption of Christianity, but he remained a pagan in the first years of his reign. In Kiev and in all cities there were idols to whom they offered sacrifices, but temples also existed in many places, and divine services were performed freely.

The chronicle mentions only one case of persecution of Christians, when a crowd in Kiev in 983 killed two Varangians, a father and a son named Theodore and John, after the father refused to give his son to the pagans to sacrifice to idols.

According to the chronicle story, in 986 to the book. Mohammedans, Jews and Christians from Rome and Byzantium arrived in Kiev for Vladimir and urged him to accept his own faith. Book. Vladimir listened to all of them, but did not make any decision. The following year, on the advice of his associates, he sent ambassadors to different countries to get acquainted with different religions.

The ambassadors returned and informed the prince that what impressed them most was the service in the Cathedral of St. Sophia in Constantinople. They did not even know "whether they were on earth or in heaven." Then the book. Vladimir decided to convert to Christianity from Byzantium.

According to historical data, the baptism of Prince. Vladimir and Kievites happened like this: Prince. Vladimir wanted his state to join the culture and enter the family of civilized peoples. Therefore, he maintained relations with three Christian centers of that time: Constantinople, Rome and Ohrid, but tried to preserve full independence for his country, both state and ecclesiastical.

On August 15, 987, the uprising of Barda Phocas began in the Byzantine Empire, and the emperors Constantine and Basil turned to Prince Vladimir for help. He set the condition for sending troops - marriage to Anna, the sister of the emperors. The latter agreed on the condition of Prince Vladimir's acceptance of Christianity. During the autumn and winter there were negotiations; but Princess Anna never came to Kiev.

Prince Vladimir, for his part, fulfilled the condition and was baptized in the spring of 988 and baptized the entire population of Kiev. At the beginning of the summer, he, with a select army of 6,000 soldiers, defeated Varda Phocas at Chrysopolis, opposite Constantinople, but the emperors saved by him delayed the fulfillment of their promise. In the meantime, Barda Foka reassembled his troops and revolted. Book. Vladimir again came to the aid of Byzantium and finally defeated Varda at Abydos on April 13, 989.

But this time, too, the emperors, freed from danger, did not want to fulfill either the promise to send Princess Anna, or grant the Kiev state an independent hierarchy, as in Bulgaria. book On his way back to Kiev, Vladimir laid siege to the rich trading Greek city of Chersonesos in the Crimea and, after a long siege, took it at the beginning of 990.

The Byzantine emperors, for whom the loss of Chersonesos was of great importance, finally decided to fulfill the conditions. Princess Anna arrived in Chersonesos, accompanied by several bishops and numerous clergy. Following this book. Vladimir with Princess Anna and her retinue returned to Kiev. This sequence of events is also confirmed by the monk Jacob in his Praise to Prince Vladimir, written at the end of the 11th century.

According to the story of the chronicle, led. book Vladimir was baptized not in Kiev, but in Korsun (Chersonesos), and shortly before that he lost his sight and was miraculously healed after the sacrament of baptism. He ordered the Kievans to gather on the banks of the Dnieper, where the Kiev clergy baptized them in his presence.

All idols were destroyed, and the idol of Perun was tied to the tail of a horse and drowned in the river.

During the campaigns of the book. Vladimir against Varda Foka, the Kievan state entered into communion with the Russians who were in Tmutarakan, and Tmutarakan Rus was included in the power of Saint Vladimir. From here penetrated during the reign of Vladimir's son, Mstislav, Byzantine influence in Chernigov, and then to the north of Russia, to Rostov and Murom.

Conclusion

National identity, all its elements are manifested in spiritual culture. Russians for the most part have retained their ideas about the historical past of the Fatherland and prefer the primordial national traditions inextricably linked with Orthodoxy. Perhaps, our spiritual culture is most vulnerable by the absence of such an element as the awareness of national interests, namely, their awareness can make it possible to formulate a national idea that is so necessary to overcome the crisis that covers all spheres of Russian life, and to implement the state building of Great Russia.

Below is a listing of the influence of Christianity:

1. On a person: Raised the morality of people, Helped to mitigate cruel morals, Directed all human activities to good.

2. For the family: Strengthened marriage, Eliminated polygamy, Stopped the arbitrariness of men, Freed a woman from a slave position in the family, Improved the situation of children.

3. On culture: Positively influenced art, education, music, Laid the beginning of the printing of books, Laid the beginning of Russian culture, Positively influenced the culture of all countries.

4. On laws and law: Laws around the world began to be based on Christian teaching about life and relationships between people. Many political movements borrowed from Christians the main points for their program. For example, "Freedom, brotherhood, equality", "He who does not work, he does not eat."

5. To other religions: Many pagan religions softened and cleansed under the influence of Christianity

Bibliography

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Introduction

Introduction to Christianity is an event of tremendous importance, which determined the paths of development of Russian culture. When more than a thousand years ago, in 988, Kievan Rus adopted the Christian faith, it became an organic part of the vast Christian world, and not only the Eastern, but also the Western, for baptism took place almost 70 years before the formal separation of the churches (1054). Ancient Russia joined the richest treasury of Byzantine culture, and through it - the culture of Ancient Rome and Ancient Greece, as well as the cultures of the peoples of Babylon, Assyria, Iran, Judea, Syria and Egypt.

The work highlights the cultural and historical consequences of the adoption of Christianity by Kievan Rus, the role of Christianity in the formation of ancient Russian culture, the interaction of culture and religion, the contribution of the leaders of the Russian Orthodox Church to the development of Russian culture, religion and creativity of Russian writers and thinkers of the 19th century.

Orthodoxy and Russian culture

The choice of faith is one of the constant themes of world culture. It is interesting not only the very fact of the conversion of Kievan Rus to the Byzantine version of Christianity, but also how it was motivated. Old Russian people used an aesthetic criterion when choosing a faith: they were first of all struck by the beauty of the Byzantine church rite, the beauty of the service, the temple, and the singing. Here is how the impression of visiting a Byzantine temple of ten "glorious and intelligent" men sent by Vladimir to Constantinople is described in the first Russian chronicle - "The Tale of Bygone Years": they did not know whether we were in heaven or on earth: for there is no such spectacle and such beauty on earth, and. we do not know how to tell about it ... And we cannot forget the beauty of that, for every person, if he tastes sweet, will not take bitter afterwards ... carefully preserved in Russian culture and served as a source for the creation of many artistic masterpieces.

Having entered the Christian world, Russia not only did not get lost, but found its own face in it through the Cyril and Methodian heritage. The acceptance of the Christian heritage by our ancestors can be likened to an abundant spring rain, to which the earth responds with the beauty of its bloom, fragrance and abundance. If you even take a quick look at the fruits that have grown on our soil in the field of culture thanks to the Good News, you are involuntarily amazed at both the abundance of these fruits and their deep significance for human self-knowledge. Without striving for chronological and genre sequence, we will give a few examples. This is both a masterpiece of Old Russian literature "The Word of Law and Grace" by Metropolitan Hilarion, and the Kiev-Pechersk Patericon, striking with "the charm of simplicity and fiction" (words by AS Pushkin); and cathedrals of Kiev, Novgorod, Pskov, Vladimir, Suzdal; and paintings on biblical subjects by A.A. Ivanova, N.N. Ge, V.M. Vasnetsova, M.V. Nesterova; and poems on biblical themes written by A.A. Block G.R. Derzhavin, V.A. Zhukovsky, M. Lermontov, A.S. Pushkin, M.V. Lomonosov, A.S. Khomyakov, and Russian classical religious philosophy of the late 19th - early 20th centuries; and masterpieces of Russian church music (D.S.Bortnyansky, S.V. Rachmaninov, P.I.Tchaikovsky); and finally, the Russian icon, the world significance of which is generally recognized today.

The Christian faith formed the picture of the world of ancient Russian people. At the center of it were ideas about the relationship between God and man. The idea of love as a force dominating in people's lives and in their relationship with God and with each other has organically entered Russian culture. The idea of personal salvation, which is most important for the Christian faith, focused a person on self-improvement and contributed to the development of individual creative activity. A person has several "shells": external, ie. body, and internal, as if nested one into the other - Soul, Spirit. The spiritual center of man is the image of God. The development, perfection of man was thought of as a transition from outer shells to inner ones - until the outer shells become completely transparent and the image of God contained in man is manifested in all its fullness and clarity.

The Christian picture of the world determined not only the relationship between God, Man and his Soul, but also the position of man in the natural world and in history. The pagan consciousness is cosmogonic and cyclical. The Christian consciousness has historicism. For the heathen, time moves in a circle determined by the changing seasons. Kolyada, Ovsen, Shrovetide, Kostroma and other mythological characters every year came to the world of people and left it to return next year. The Christian lives in a system of open time coordinates, feeling his connection with world history and with the future; time itself is seen by him as a spiral. Any historical and even private event can have an analogy in the past. Christian worship always includes the remembrance of the events of Sacred history. Probably, the transition from the cosmogonic to the historical perception of the world, which happened to the Russian people at the turn of the 9th-10th centuries, caused the emergence of such a unique phenomenon as the Russian chronicles, which are literally permeated with the thrill of the flow of moving time.

Man in the Christian world possessed the gift of freedom. History, on the other hand, is the result of the free creativity of man, the result of a conscious choice. According to the ideas of ancient Russian people, the action of two principles is manifested in history - good and evil. The Russian people considered the dominant principle to be good; evil was supposed to exist on a limited scale to test a person. Evil realizes itself in violence and destruction, good in mercy and in creative human activity. The most important form of such creation is creativity in the sphere of spiritual culture.

Religion and folk culture

The influence of Christianity on Russian culture was extremely multifaceted. It has already been said above about the influence of religion on popular, “non-professional” culture. Here we will only point out the contribution of Orthodoxy to the formation and development of a "literate" culture, to the formation of Old Russian literature.

When you hear the phrase "Ancient Rus", then measured, solemn lines of epics and spiritual verses come to mind, the Church of the Intercession on the Nerl, amazing in its beauty and modesty, and the majestic Cathedral of Sophia in Kiev. The appearance of all these monuments is associated with the adoption of Orthodoxy. Together with the Christian faith, the art of stone architecture and icon painting came to Russia from Byzantium and Bulgaria; books of Holy Scripture, Old and New Testaments (primarily the Gospel and the Psalter); Palei (books that interpreted the text of Holy Scripture); "Triumphant" (interpretation of the text of Scripture, timed to Christian holidays); liturgical literature - numerous "Books of Hours", "Trebniki", "Service Books", "Tropari", "Triodi" - Tsvetnaya and Lenten; "Paremiyniki" (collections of excerpts from different books of the Bible), "Ladders", collections of Christian sermons - "Chrysostom", "Zlatostrui" and "Margarita"; the lives of the saints, as well as some secular works - stories, novels ("Alexandria", "The Tale of Akira the Wise", "Devgenia's Deed") and historical chronicles (for example, the Greek "Chronicle of George Amartolus"). From church books, ancient Russian people learned about the new norms of morality and ethics, received historical and geographical information, information about living and inanimate nature (the books "Physiologist", "Six Days"). The creations of the "church fathers" - John Chrysostom, Ephraim the Syrian, Gregory the Theologian, Basil the Great, John Damascene, John Climacus, and others - organically merged into Russian spiritual culture. The images created by them, through books, firmly entered Russian art and served as a source for the poetic revelations of A.S. Pushkin, M. Yu. Lermontov, F.I. Tyutchev, A.K. Tolstoy, A.A. Fet, Grand Duke Konstantin Konstantinovich (K.R.).

Old Russian people (even the richest and noblest) were rather modest in everyday life. Their dwellings were unpretentious, the food they ate was simple clothing. The place of beauty was chrome - it was there, among the beautiful icons and frescoes, that the soul of a person found shelter and tranquility.

The ancient Russian state required many literate people - for service with the prince, government, communication with foreign lands, trade. Judging by the chronicles, the princes of that time were not only familiar with foreign languages, loved to collect and read books, but also showed concern for the creation of schools. The first educational institutions arose under Vladimir I the Baptist. It was he who ordered "to collect children from the best people and send them to book education." Yaroslav the Wise, the son of Vladimir, also ordered to teach 300 children. According to some modern researchers, these could very well be higher-type schools - a kind of universities. They received knowledge of theology, rhetoric, grammar. More and more people in Russia became "satiated with the sweetness of the book". For example, in Ancient Novgorod, as can be assumed from the analysis of birch bark letters, almost the entire adult population is able to read and write skillfully.

The ancient Russian people, who assimilated the teachings of John Damascene, believed that a person consists of two substances - soul and body. Accordingly, he has two rows of senses - bodily feelings ("servants") and spiritual feelings: there are "bodily" eyes and "spiritual" ("smart"); "Bodily" ears and "spiritual". "Clever" eyes are directed to heaven ("to the mountain"), corporeal - "turned into the earth." A person can see the true, spiritual world only with "smart" eyes, and books can reveal them. Therefore, it was the books that were at the center of ancient Russian culture.

The idea that art should depict the world as perceived by the spiritual eye is consonant not only with ancient Russian, but also with modern culture. So, according to F.M. Dostoevsky, the artist must look at the world with "bodily eyes and, moreover, with the eyes of the soul, or with the spiritual eye." Only such comprehension of reality can be genuine artistic truth, realism in the highest sense of the word.

For an ancient Russian person, a book was a true focus of spirituality, and a "scribe" - a scribe of ancient manuscripts - was the central figure of ancient Russian spiritual life. Many Russian saints, for example, Sergius of Radonezh, were involved in rewriting books. The image of the ancient Russian "scribe" - chronicler - A.S. Pushkin embodied in the image of the monk Pimen from the tragedy "Boris Godunov". Passing on his work to Gregory, Pimen names the basic principles of chronicle writing:

< Описывай, не мудрствуя лукаво, Все то, чему свидетель в жизни будешь:

War and peace, rule of sovereigns, Holy miracles, Prophecies and signs of heaven ...

Books, ideally, could not be the subject of someone else's profit, purchase and sale; they could not be bought or sold - only given, bequeathed, inherited. Books were not material, but spiritual property, the main part of a person's spiritual wealth. It is no coincidence that people in their wills, first of all, along with real estate - lands and houses - mentioned books, and only then - the rest of the property. Books were for the Russian person a spiritual real estate, a value that was supposed to pass from father to son and help him withstand everyday life. At the same time, it was not so much the person who owned the book and used it for his own specific purposes, as the books owned the person, treated him, “used” him, determined his spiritual path and destiny. Books were a kind of spiritual "beacons" that shone on a person, showing him the way in the darkness of history. They acted as wise friends and advisers. In difficult moments of his life, Vladimir Monomakh turns to the book, looking for advice in it on how to act in the most difficult ethical situation - how to behave in an internecine fratricidal war: “... I took the Psalter, straightened it in sorrow, and this is what I got out ... "(" The Teaching of Vladimir Monomakh ").

The "Tale of Bygone Years" says: "Great ... is the benefit of book teaching; by books we are instructed and instructed ... from the words of books we gain wisdom and abstinence. After all, these are the rivers that feed the universe, these are the sources of wisdom; there is an immeasurable depth in books; we are comforted by them in sorrow; they are the bridle of abstinence. " Old Russian people took these words almost literally: the main river is the Bible, more precisely, the Old Testament is a wide, full-flowing river, and the New Testament is a huge endless sea into which this river flows. All other books are smaller rivers and streams that flow into the main river and the sea.

The chronicle contains lines, albeit very laconic, about the creation of the first library in Russia under Yaroslav the Wise. Yaroslav (about whom the chronicler respectfully wrote: "... I loved books, reading them often night and day") collected "many scribes", and they translated from Greek into Slavic, and "they wrote many books", and sowed Yaroslav "in the words of the book of the hearts of believers." These books - and their number was very impressive - were kept in the stone Sophia Cathedral, and generations of Russian people were brought up on them. There were also libraries in the ancient Russian cathedrals of Novgorod, Polotsk, Rostov and many other cities. They were also created in monasteries simultaneously with the adoption of the Studite monastic charter (about 130 books of the 11th-12th centuries have survived to this day).

Books were translated not only from Greek, but also from Latin, Hebrew, Bulgarian and Serbian languages.

Old Bulgarian, or, as it is also called, Old Slavonic, the language formed the basis of the language of Russian culture - the Church Slavonic language. Many church manuscript books created in Ancient Russia can already be considered works of art in themselves: they are decorated with graceful miniatures, rich salaries, beautiful headpieces and ornaments, gold and cinnabar letters, marking the beginning of the "red line". The oldest surviving book is the Ostromir Gospel, written in the middle of the 11th century. deacon Gregory for the Novgorod mayor Ostromir. The process of creating an Old Russian book took a long time, therefore, at the end of it, there are sometimes inscriptions like:

Christianity

Christianity is a monotheistic religion based on the life and teachings of Jesus Christ. In Christianity, there are two sacred books, the Bible (Old Testament) and the New Testament. If these two sacred books differ in the interpretation of some events and things, then the undoubted preference is given to the New Testament. The believers themselves consider Christianity to be a healthy way of life.

There are very strong discrepancies in these books in relation to nutrition. Christians believe that with the coming of Christ, many laws and prohibitions ceased to operate. Laws existed to achieve spirituality, Christ showed that any person is spiritual, by his death he atoned for all the sins of mankind.

In relation to nutrition, the following words are remarkable: "Everything is permissible for me, but not everything is beneficial; everything is permissible for me, but nothing should possess me. Food is for the womb, and the womb is for food." (1 Cor. 6, 12-13)

That is, a person can eat absolutely everything, but not everything is useful. And since we must take care of our body as a vessel for the soul, it is our duty to think about health and how to be healthy. Healthy eating is a guarantee of health, therefore it is not recommended to eat everything in a row, although it is permissible.

It is these principles that are laid down in Christianity, where there are no complete bans on any products, but there are rules of restrictions.
Let's take a closer look at the nutrition of Christians.

The first people were vegetarians, they ate grass, the fruits of trees. Everyone, "in whom there is a living soul," ate the same. This food was favorable for human development, the first people, according to the Bible, lived for a very long time. But conditions have changed, people have multiplied. Noah was allowed to eat "everything that moves that lives." There was a strict prohibition on flesh with blood (soul), any other food could be consumed.

This way of eating existed until the moment when the Jews received special instructions on the use of food through Moses (Leviticus and Deuteronomy). Jews were a strong, healthy and intelligent nation. This can be judged by the fact that there were no sick people when crossing the desert. The intelligence of Jewish children can be judged by the story of Daniel, who lived in the palace of the king of Egypt. Daniel tried to adhere to the laws of kashrut whenever possible (which was difficult among the Gentiles). The prophet Daniel's diet consisted of vegetables, fruits and grains. Daniel before the king showed himself smarter than the Egyptian sages.

Jesus Christ, as a Jew, adhered to the laws of the nutrition of his people. But after his death and resurrection, only one prohibition remained: not to eat what was sacrificed to idols, although even in this case, if a person could not know exactly what kind of meat it was, it was better not to think about its origin. However, the diet includes foods that are good for the body. Let's see why.

A Christian should be a living testimony to the correctness of Christ's teachings; a healthy body largely depends on nutrition. The New Testament contains a lot of information about the Christian attitude to food. The main thing is not to impose any burden other than what is necessary: to abstain from those sacrificed to idols, blood, meat of a dead animal. And that's all. In Christianity, there are no prohibitions on the type of food. But its consumption is strictly regulated.

Firstly, the commandment is relevant: Thou shalt not kill, which applies not only to man, but also to any animal "with a soul." Therefore, killing an animal is allowed only when necessary, when there is no other food. In the modern world, there is enough other food, so the rejection of animal meat can only be welcomed. In addition, "a virtuous person honors the life of an animal."

Secondly, although there is no explicit prohibition on eating pork, nevertheless Jesus sent demons into a herd of pigs, that is, a Christian should avoid including pig meat in his diet. Fatty meat can cause diseases of the heart and psyche (a herd of pigs in a rage threw themselves off a cliff, and died of a heart attack).

Third, what did Jesus and his companions eat? As a rule, these were the fruits of trees, in the shade of which they rested, bread that they could take with them on the road, and honey.

When various people who had to eat something came to hear Christ's sermons, Christ fed everyone with bread and fish. He did not feed people more satisfying meat, because it takes more time to digest meat food, meat does not contribute to spiritual development, in addition, a person needs to rest, which is impermissible during the tight deadlines that were allotted for sermons and teachings.

Vegetable oil was used not only for food, but also in some rituals, we can say that it is "blessed", the harlot who brought a vessel of oil to Jesus Christ was admitted to the meal. Remember that all Christ's companions are Jews, who are forbidden to sit at the table with a non-Jew, but to eat food that was not touched by a Jew is a sin.

How did Jesus Christ feel about wine? Wine in the diet is permissible, but it must be of high quality (the episode of turning water into wine at a wedding, when the water became quality wine, much better than it was served at the beginning of the wedding ceremony). In no case should you get drunk, this is a sin.

Jesus Christ observed long fasts during which he practically did not eat anything. For reflection, he went to the desert, so that no one would distract him, and there would be no all kinds of temptations. He himself did not say that all people should follow such a spiritual practice, this is impossible, but many Christian saints, monks and church fathers adhere to the rule of fasting and refuse food of animal origin, eating plant foods. Moderation in food is necessary so that not the flesh guides our actions, but the mind. You cannot bring meat for consecration. You can consecrate fruits, bread, vegetable oil, cahors, cereal dishes. On special days, blessing of baked goods (pancakes, Easter cakes) and eggs is allowed. Ritual food is distributed to the hungry and the poor, or eaten by the ministers of the church. Consecrated food must never be thrown away or given to animals. Jesus Christ taught, and later repeated by the apostles, that for the sake of food it is not necessary to destroy God's creation, if there is an opportunity to eat something else.

Let's summarize the nutrition in Christianity. There are no prohibitions on eating food, except for food with blood and dead flesh. But eating meat is not encouraged, there are many restrictive fasts and fasting days (there are more than 200 of them a year). Almost the same number of prohibitive days for dairy products and eggs (there are fewer of them by a week, on Maslenitsa it is allowed to eat dairy products, but meat is no longer allowed). Fasting days - twice a week (outside of fasting). On some fasting days, fish is acceptable. There are no restrictions on cooking methods. Here we can already say about the traditional Russian cuisine, there are many soups in it, the second courses are stewed, baked (the food was cooked in a Russian oven, it was very difficult to fry in it). Plant foods are used seasonally, fresh or cooked. It can be sanctified, which means that it is fruits and vegetables that are blessed. Honey is not considered food of animal origin, it is allowed in fasting, it is preferable to sugar, especially on those days when it is not recommended to eat cooked by hand. Fasting involves some days of eating foods that do not need to be cooked, that is, nuts, seeds, fruits and vegetables.

In general, such a diet can be called healthy. For Orthodox Christians who are thinking about how to be healthy for all family members, eating in accordance with the canons of religion will be beneficial. Reasonable alternation of the use of animal and plant foods, a rational ratio of the use of saturated and unsaturated fats. Flour buns and sweets (candies, chocolates) on holidays are also reasonable. Disadvantages: although rarely, fatty foods of animal origin (fatty meat, lard) are allowed, restrictions only on fasting for the use of fatty dairy products (cream, sour cream, butter). If you strictly adhere to the fasts, then there is little fish in the diet. Most Christians believe that fish is not an animal food, and they always eat it. But attitudes towards fish are ambiguous, for example, during the strict Great Lent, the use of fish is allowed only twice (the Annunciation and the Entry of the Lord into Jerusalem) and once caviar (Lazarev Saturday). The permits for pork and lard can be explained by climatic conditions. It was always cold in Russia, so meat food is essential. And lard is stored better than meat. Therefore, in order to prolong the possibility of eating meat, lard was preserved and eaten.

Each person who adheres to certain religious beliefs can emphasize the merits of their diet and explain the shortcomings (from the point of view of a non-adherent of religion). For example, a Muslim will say that fasting food in the evening can be explained by hot climatic conditions, during the day all kinds of bacteria are more likely to multiply in food, cooking in the evening is more reasonable from this point of view. The meat cooked by a Jew is soft, less nutritious, its broth is transparent and tasty. The Christian, by the abundance of many fasts and fasting days, will justify the daily use of pancakes on Shrovetide and Easter cakes on Easter. The correct nutrition of their people can be defended, and reasonably, by doctors. I would like to note that the main thing with any diet is moderation. If you are thinking about how to be healthy, healthy food products can be found in the national cuisines of any nation.

TOPIC: "The role of Orthodoxy in the development of Russian culture."

1. Introduction.

5. Conclusion.

1. Introduction.

Chronicle tells that in 988 or 090 over Kiev "the light of Christ's faith shone." Prince Vladimir of Kiev, convinced of the falsity of the pagan gods, decided to change his faith, and after a series of trips to Byzantium, negotiations and even military campaigns, he recognized Byzantine Orthodoxy as the true faith. He accepted him himself, and his vigilantes accepted him. Then, on his order, the people of Kiev and the rest of Russia were baptized.
When a new Russian Church appeared under the rule of the Patriarch of Constantinople, Greek bishops, priests, and monks poured out from Byzantium. For example, the founders of the Kiev-Pechersk Monastery was the Greek monk Anthony. Other monasteries were opened by Russian princes, boyars, but Greek monks were invited to govern them. Over time, a significant percentage of the locals appeared in the composition of the parish clergy and monasticism, but the metropolitan and bishops still remained Greek.
Churches were erected by princes and boyars as official state temples or as tombs, or to serve the cults of beloved saints.
So, after baptism, Vladimir erected the Church of the Virgin in Kiev, for the maintenance of which he gave a tenth of his income and obliged his successors, under the threat of a curse, to comply with this obligation.
So from the very beginning of the emergence of Christianity in Russia, an interweaving of the new faith with the princely power was formed. The new Christian god was thought of as a replacement for the pagan Perun. God is the supreme ruler of princes, giving them power, crowning reign, helping in campaigns.
In the alliance of princes and the church, the princes were stronger because economically they were stronger. Metropolitans tried to interfere in the affairs of the princes, especially during the princely strife, but these attempts were rarely successful. On the contrary, the princes more than once showed their strength and expelled bishops they disliked from the pulpit. The primacy of the princely power was reflected in the cult of the saints. The first saints of the Russian Church were princes Boris and Gleb, who were killed after the death of Vladimir. In subsequent times, the following tendency persisted: of the eight saints canonized in Kiev and Novgorod, five were of princely origin, including Princess Olga. And only three were among the monks - Anthony and Theodosius of the Caves and Bishop Nikita of Novgorod.
The church took a different position in the next period - specific feudalism, when after the defeat of Kievan Rus by the Tatars and its desolation, the center of Russian life moved to the Suzdal-Rostov and Novgorod regions.
The period from the 13th to the middle of the 15th centuries is characterized by the feudalization of the life of Russian society, which also covered the sphere of the Orthodox religion. The form of church rule acquired a feudal character and completely merged into one whole with the forms of feudal rule. Knowledge of Christian doctrine and cults during this period was weak and, for the most part, alien to the Russian people. Foreigners visiting Russia at that time noted that the Orthodox inhabitants did not know either the Gospel history, or the symbols of faith, or the main prayers, even "Our Father". There were few changes in the outward manifestation of faith. In Byzantine worship, the center of gravity lies in the administration of public worship during the liturgy. In Russia at this time they preferred to use those religious cults that were understandable to the majority. For example, the rite of blessing water and sprinkling it on houses, yards, fields, people, livestock, the rite of baptism of babies, funeral services for the dead, prayers for the health of the sick, etc. Christian worship was imbued with the features of ancient magical rituals. The dead and ancestors were commemorated on Maundy Thursday, Easter week and Trinity Saturday, observing ancient ceremonies. Holidays associated with the annual cycle of the sun were days of fun. Naturally, with such a combination of Christianity and ancient customs, there remained in Russia the wise men, the holy fools, the prophets, in whom, allegedly, the deity itself was possessed. The famous holy fool under Ivan the Terrible was Vasily, who was declared a saint after his death. His relics were exhibited in the Intercession Cathedral on Red Square, called the Cathedral of St. Basil the Blessed. Belief in sorcerers and sorcerers continued. The Christian faith has adapted them for itself. In the conspiracies of sorcerers, magi, appeals to the Virgin Mary, angels, archangels, saints began to appear, who, with their power, had to save a person. This belief was universal. There are known cases when great dukes and tsars turned to sorcerers, women, sorcerers. For example, Vasily III, after his marriage to Elena Glinskaya, was looking for sorcerers who would help him have children.
The circle of religious ideas inherent in the entire society in the XII-XV centuries from the bottom to the top ended with a universal admiration for icons. Icons accompanied their owners everywhere: on the road, at a wedding, at a funeral, etc.
During this period, the church played a positive role in the liberation of the Russian lands from the Tatar invasion and in the unification of the Russian lands into a single centralized state.
Under the conditions of military hardships, Orthodox priests provided people with spiritual support, helped the poor and poor people.
Among the metropolitans there were highly educated people who supported the princes in their politics. So Metropolitan Alexei was the de facto head of the Moscow government during Dmitry Donskoy's childhood. Metropolitan Geronty actively encouraged Ivan III to fight the invasion of Akhmat. Bishop Vassean of Rostov also asked him about this. The greatest companion was Sergius of Radonezh, who created the Trinity-Sergius Monastery. Refusal from acquisitiveness, accumulation of money, things, hard work attracted people to the monk Cyril, who founded the Kirillo-Belozersky monastery. But the formation of feudal relations also affected the life of the church. The monasteries were overgrown with households. Princes and boyars endowed them with lands with peasants attached to them. Many turned into ordinary feudal farms.
In the 15th century, the Catholic Church tried to subjugate the Orthodox by uniting. The then Metropolitan of All Russia, a Greek by nationality, was a supporter of such a union. Vasily II ordered him to be imprisoned. Since 1448, the Metropolitan of All Russia began to be elected at the Council of Russian clergy. This greatly increased the role of Orthodoxy.
As a result, the church, which became a wealthy and influential feudal lord, competed with the grand ducal power. But the grand dukes did not want to share power with the church. Over time, the election of metropolitans began to depend on the princes.
From the second half of the 15th century, a market for agricultural products appeared and expanded, cities grew, Russian merchants appeared, monetary relations began to replace subsistence farming, and penetrated into the countryside.
In the 16th century, a centralized Moscow state was formed. The church is also being transformed. Separate feudal church worlds are centralized into a single Moscow Patriarchate. The centralization of the church was completed in the 16th century, when Councils began to gather to resolve church and state affairs. During this period, a theory was formulated about the foundation on which the Orthodox Church stands. The autocrat and sovereign of all Russia, the viceroy of God himself, under the judgment, authority and care of which is the entire Russian land, including the church and its possessions.
The Moscow church became national, with its own patriarch independent of the Greeks, with its saints, with its own cults that differed from the Greek. The union of the state and the church became a defining fact in the 16th century.
The end of the 17th century, the entire 18th and 60th years of the 19th century of Russian history passes under the sign of serfdom. The phenomenon of church life is closely intertwined with political ones, because, starting from the 20s of the 17th century, from an actual servant of the state, it turns into an instrument of state administration. Peter I first created the Monastery Prikaz in 1701. All administrative and economic affairs from the disbanded patriarchal court are transferred to him. In addition to judicial functions over church people, the Monastic Order receives the right to manage all church estates through the appointed secular members of the order. Since the reforms of Peter I, there has been a gradual secularization of church lands. The former freedom of church estates from any state taxation was replaced by extremely heavy taxes. In addition to the usual national taxes, fees were determined for the construction of canals, the maintenance of retired military officials, outfits in the admiralty, help in casting cannons, and others. The clergy were assigned a salary.
In 1721 the Synod was established. Management of the church, henceforth, was wholly owned by the state. The members of the Synod were invited by the emperor for a certain period from among the bishops, archimandrites. Control over the activities of the Synod was entrusted to the chief prosecutor. Catherine II completed the secularization of church lands. All income from church lands was alienated and distributed by the state. By the end of Catherine's reign, the distribution of land to various nobles and favorites of Catherine began.
The state church was to, first of all, and mainly, fulfill the duties that the state entrusted to it. The primary duty of the clergy was to foster loyal feelings among the Orthodox population. These were the tasks and organizational structure of the church until 1917.
Thus, Orthodoxy in Russia developed in accordance with the development of society. Let's consider examples of the influence of Orthodoxy on the development of Russian culture, their relationship and interaction.

2. Culture of Ancient Russia and the period of feudal fragmentation.

Long before its baptism, Ancient Russia, which stood at the crossroads of trade routes, got acquainted with other cultures. Chronicles indicate that Russia had ties with Europe, especially with the Slavic countries - Poland, Czech Republic, Bulgaria and Serbia. Arab merchants provided Russian princes with goods from eastern countries. There were close ties with the inhabitants of the Baltic States and the Ugriches. Relations with these countries and Byzantium affected the development of Russian culture
The Russian folk principle was strong in Russia. The culture of the old pagan world with its beliefs, rituals, songs, dances has always remained a powerful factor in the development of the Russian people.
The recognition of Christianity as the state religion brought a significant number of Greeks to Russia, who brought significant changes to the culture of Russia, but Christianity was unable to supplant the pagan traditions. Christianity and paganism became intertwined, assimilated. This interweaving of Christian and pagan traditions was a feature of the ancient Russian culture. In the culture of the Russian people, folk principles persistently found a place for themselves. Byzantine culture, in comparison with the Russian one, was strict and harsh. Russian culture was more colorful and brighter. The new artistic world of Kievan Rus was a deeply original creation of the Russian people.
With the baptism of Russia, writing and literacy began to develop. Scribes and translators came from Byzantium together with the church leaders, and a stream of Greek, Bulgarian and Serbian books poured in. Schools appeared, which had been opened since the time of Vladimir Svyatoslavovich at churches and monasteries, and later schools for girls appeared. Thus, Vladimir Monomakh's sister Yanka founded a convent in Kiev and opened a school with it. Monasteries and churches became centers of writing and literacy. The emergence of a large number of literate people contributed to the emergence of Old Russian literature. The main place in it is occupied by the chronicles. Historian V.O. Klyuchevsky wrote: “Chronicles occupy the main place among literary monuments for the greater half of our history; they convey phenomena that float on the surface of life, giving it a tone, directing or by their flow indicating the direction that life takes. "
The first known literary work, "The Word of Law and Grace," written by Illarion, the first Russian metropolitan. Metropolitan Hilarion himself was well educated, read a lot, knew the Holy Scriptures - the Bible and the Gospel.
The chronicles were written at first as the chronology of the most important events, but since they were written by monks (it is believed that the chronicles were written by the monks of the Tithe Church of Kiev), these chronologies acquire personal impressions, impressions of others and turn into works of art and history.
In the XII century, a monk of the Kiev-Pechora monastery, Nestor created a chronicle, which he called "The Tale of Bygone Years." In it, he posed the question: "Where did the Russian land come from, who began to reign in Kiev first, and where did the Russian land come from." With his narration, Nestor answers this asked question.
In the XII century, the famous "Teaching of Vladimir Monomakh" appears - the first memories of his life.
The highest achievement of Russian literature was "The Lay of Igor's Campaign." In the center of the narrative lay the unsuccessful campaign of the Novgorod-Seversk prince Igor Svyatoslavovich, the main idea is that the one who expresses the interests of his native land is glorious.
The whole world of Russian life was revealed in epics. Their main characters are heroes, defenders of the people: Ilya Muromets, Dobrynya Nikitich, Alyosha Popovich, Volkhv Vseslavich.
The logical phenomenon, with the transition to Christianity, was the construction of Kievan Rus. The construction and decoration of temples reflected the desire of the princes to explain their power by the wishes of God. The construction was monumental. About the Kiev-Sophia Cathedral, erected under Prince Yaroslav, a contemporary wrote: "Marvelous to all the countries around him." All 13 chapters of this council do not find a prototype either in Byzantium or in any other Christian country. Greek architects brought to Russia a wonderful and long-established art. But under the influence of local traditions, responding to the tastes of customers, being in contact with Russian craftsmen, they built Russian churches. With its many domes, open galleries, and a gradual stepwise growth, the Kiev temple made adjustments to the monolithic structure of Byzantine architecture. The temple was not whitewashed during construction. The brick from which it was laid alternated with pink cement, which gave it elegance. Inside, 12 powerful cruciform pillars dissect a huge space. Mosaics shone gold on the walls with blue-blue, lilac, green and purple tints, now fading, now flashing colors. It was a masterpiece of "shimmering painting". Christ was depicted over the head of the worshipers in the main dome. In the walls there are a line of saints, as if floating in the air, and in the central apse (wall) the Mother of God with her hands raised to the sky. The floor was covered with mosaics. In addition to the "shimmering painting", the temple was decorated with ordinary painting - frescoes glorifying the princely power. With the decline of Kievan Rus, the expensive flickering mosaic was replaced by a fresco. “The fresco bribed Russian artists not only with its more flexible technique, but also with a denser palette that had nothing to do with the set of mosaic cubes at hand. Thus, the fresco allowed for a more realistic image. "
Already at the end of the 12th century, in the frescoes of the St. Cyril Monastery in Kiev, a unique Russian imprint appeared in the faces of the saints, with big eyes, thick beards.
Thus, with the adoption of Christianity in Russia, the entire culture experienced profound changes. Christian art was subordinated to the tasks of glorifying God, the exploits of the saints. Anything that interfered with the divine design of art was persecuted and destroyed by the church. However, even within the framework of strict church art, Russian sculptors, painters, and musicians created works that continued folk traditions.
Jewelers have achieved great skill. With special skill, they decorated the frames of icons, as well as books, which at that time were a rarity and were of value.
Kievan Rus was replaced by a period of fragmentation. Weakened, robbed, bleeding out in fratricidal strife, Russia has preserved its best traditions in the formation of a culture that was still based on the Christian faith. In all principalities, in all cities, Russian architects, artists and craftsmen work. The names of many have survived to our time. With all the differences in local art schools, all Russian masters have preserved Russian unity in all its diversity. All of their works had common features, while maintaining local characteristics.
In the princely cities, one-domed, four-foot or six-foot temples appear, cubed into the ground. Their volumes are small. Each temple forms an array without galleries and staircase towers. The decorative striped masonry has disappeared. The helmet-shaped dome is visible from a distance. The temple is like a stronghold. Orthodox masterpieces combine architecture, painting and sculpture.
An example of the development of art at this time was the city of Vladimir, to which the prince's son Yuri Dolgoruky transferred from his marriage to the Polovtsian princess Andrei Bogolyubsky. Under him, the city became a hotbed of Russian culture. The Vladimirsky, Assumption and Dmitrievsky cathedrals, the Church of the Intercession on the Nerl are the greatest masterpieces of this period. In front of them, the Russian person should have experienced excitement. They combine clarity and harmony, harmony with the surrounding landscape.
The Assumption Cathedral was erected on the steepest side of the river. Visible from everywhere, he seemed to hover over the city. Inside, everything shone dazzlingly with gold, silver and precious stones. Two centuries after the construction of the temple, the great Rublev decorated it with frescoes. These temples were different from those built by Yuri Dolgoruky. Instead of a heavy cube, there is a church directed upwards.
There are few icons of the 12th-12th centuries associated with the Vladimir-Suzdal principality. But among them there are masterpieces: "Deesis" (in Greek, prayer or petition), "Dmitry Salunsky".
With the expulsion of the Mongol-Tatars, the revival and rise of Russia began, and with it the Russian culture developed, which was permeated with the ideas of the Christian Orthodox Church.

3. Russian culture and Orthodoxy during the revival and formation of the Moscow centralized state.

During the period of the struggle against the Tatar-Mongols, the Church played an important role in uniting Russian forces against the enemy and developed unifying tendencies in the formation of the Russian state.
First of all, all these phenomena and tendencies were reflected in the literature. The chronicles are replaced by the creation of major historical works. They substantiate the ideas of the country's defense, the struggle for independence and unity. Lives of legend and walking (description of travel) appear.
Lives are stories about the lives of the saints. Their heroes were people who were an example for others. This was The Life of St. Alexander Nevsky. The "Life of Mikhail Yaroslavovich", which was torn to pieces in the Golden Horde, and "The Life of Sergius of Radonezh" were famous. Legends dedicated to major historical events are becoming popular. For example, the story about the Battle of Kulikovo "Zadonshchina".
The revival of Russia began with the construction of temples. Temples at that time were sources of high morality. Wisdom, perseverance, love for the Motherland. By the end of the 16th century, architecture was changing everywhere from wood to white-stone and red-brick construction.
Ivan III crowning his efforts to create a powerful and united state, replaces the Kremlin walls of the times of Dmitry Donskoy with a red-brown Kremlin with 18 towers. The Moscow Kremlin is the fruit of the joint work of Italian and Russian masters. The Italian Aristotle Fioravanti, before starting to create the Kremlin's Assumption Cathedral, went to Vladimir to see what the Assumption Cathedral was like there. According to the chronicles, Fioravanti taught Russian craftsmen to make more perfect bricks and to compose special lime mortars. Taking as a basis the general form of the Assumption Cathedral in Vladimir, an arcature belt in the middle of its walls and columns, he hid the apses (altar ledge) behind powerful corner pilasters (a rectangular vertical ledge on the wall surface), which gave the main facade a strict, slender, majestic look and achieved the merging of the five-domed, expressing the unity and power of the Russian state. At the same time, the interior of the cathedral was decided. A huge ceremonial hall, massive round pillars supporting the domes. The cathedral was intended for the wedding of sovereigns to the kingdom.
The Archangel Cathedral, which served as the burial vault of the Russian tsars, was built by Aristotle's compatriot Aleviz New. Despite the fact that it is five-domed, this solemn and elegant temple resembles a two-story building of the "palazzo" type with an unusual cornice in Russia. It should be admitted that the mixing of dissimilar principles in its architecture does not allow considering it as a whole.
The Kremlin owes the Pskov masters a smaller temple: the Annunciation and the Robe. The Annunciation Cathedral was erected on a high basement (white-stone basement) and surrounded by a bypass gallery - a gulbisch. Decorated on the outside with a patterned belt made of obliquely placed bricks, the so-called "runner".
At this time, first in Novgorod, and then, in Moscow, the famous Theophan the Greek painted icons. The iconostasis of the Annunciation Cathedral in the Moscow Kremlin is a great work of art by Theophanes. In addition to Feofan, Prokhor, the elder from Gorodets and the monk Andrei Rublev worked on the painting of the Annunciation Cathedral. Andrei Rublev was considered an outstanding master of icon painting during his lifetime, but real fame came to him after his death. The unveiling of Rublev's Trinity icon made a stunning impression on the audience. The "Trinity" was then in the Trinity-Sergius Lavra in the Trinity Church. It was opened in 1904, when written sources were found that confirmed that the icon was painted personally by Andrei Rublev.
New Russia took shape as a unified and centralized state, in which the church was the core around which rallying took place. The idea of the tsar as a protege of God was supported by the church and introduced into the people's consciousness. The culture of that time was in the service of the church and the autocracy. The most developed types of Russian art: architecture, icon painting, literature, asserted the ideas of a single state and autocracy. Thanks to the church's support for the centralization process, Russia moved to the international arena, regaining its place among the major European powers.
The strengthening of the centralized state, the transformation of Russia into a kingdom, the era of Ivan the Terrible, the oprichnina, wars, reprisals against the boyars - all this was reflected in the further development of culture.
The creation of a centralized state and management reforms demanded more and more educated people. The church is losing its monopoly in the organization of education. Secular education appears. Textbooks on grammar and arithmetic are being published. The first Russian grammar was compiled by Maxim the Greek. Under Ivan the Terrible, for the first time, some capable young people were sent to Constantinople to study the Greek language. Libraries began to appear in wealthy homes. Ivan the Terrible possessed a huge library, but after his death it disappeared. Where it is located is still a historical mystery.
An important milestone in the history of Russian enlightenment for the further development of the entire culture was the appearance of book printing. In 1564, the Russian pioneer printer Ivan Fedorov published his first book. It was "The Apostle" - a collection containing texts from the Bible. Having moved to Belarus, then to Ukraine, he later published the first Slavic "ABC".
Among the works of literature in the 16th century, the book "Domostroy" stands out. Its author was Sylvester. Under the leadership of Metropolitan Macarius and Ivan the Terrible himself, chronicles and historical works were created, in which the ideas of autocracy and the succession of the Russian tsars from the Byzantine emperors were carried out. The Facial Annalistic Code was published. According to this chronicle, the entire Russian history led to the power of Ivan IV. The ideas of the divine origin of royal power are reflected in the Book of Degrees, in which, step by step, all the degrees of the Rurik dynasty are shown.
In the 16th century, the first publicistic works appeared, written on topics that were exciting at that time. Such a work was a petition filed to Tsar Ivan Peresvetov, in which he called on the Tsar to a decisive struggle to strengthen power or correspondence with the Tsar of Prince Kurbsky.
New trends appear in architecture, icon painting, music.
The construction of new churches was supposed to perpetuate the deeds of the Russian rulers. In honor of the birth of Ivan IV, the Church of the Ascension was built in the village of Kolomenskoye. The French composer Berlioz wrote to Prince V, F, Odoevsky: “Nothing struck me so much as the monument of ancient Russian architecture in the village of Kolomenskoye. I saw a lot, admired a lot, a lot amazed me, but the time, the ancient time in Russia, which left its monument in this village was for me a miracle of miracles.
This is a monument of hipped-roof architecture. Extensive galleries with stairs, a gigantic tent and a low cupola. No side effects. Clearly protruding pilasters, alternating kokoshniks above each other, a gable roof, oblong window frames, slender beaded edges of the tent. Everything is natural and dynamic.
In icon painting, features of realism appear, there is a transition from icons to portrait and genre painting. Dionysius was a famous painter at that time.
We see that during the time of the centralization of the Moscow State, new trends are gaining strength in Russian culture. The content is expanding, there is a desire to combine church dogma with real life. Many members of the church were unhappy with this. Clerk Viskovaty made violent protests. He was outraged, for example, that in one of the murals next to Christ was depicted a "dancing woman". However, the church was forced to reckon with new trends. So, at the famous Stoglav Cathedral, it was allowed to depict “kings and princes and saints and people” on icons, just as he did not object to “everyday writing” (historical subjects). Secular principles increasingly declared their rights in Russian culture.

4. The culture of Russia in the 17th century - a transitional period to a new era.

The increased power of the Russian state in the 17th century was matched by the scale of the development of culture. This was a period when the traditions of ancient Russian culture, the unchallenged rule of the church over the minds of Russians, were replaced by a new time, secular in content, not relying on or looking back at Orthodoxy. The stately laconicism and high spirituality of culture disappeared. The search for a new one was painful. The new realistic culture could not yet develop harmoniously within the framework of the cultural development of Russia, which was not renewed by the Peter the Great reform. But the living stream of folk art continued to ennoble painting, architecture and other arts. Thanks to folk elements - elegance, decorativeness - the art of the 17th century, despite the abundance of innovations, was close to the ancient Russian traditions.
The largest Russian artist of this period was Simon Fedorovich Ushakov, who was favored by Patriarch Nikon. Ushakov strove for a real depiction of people. But these were only the first attempts. Such were the images of Tsar Alexei Mikhailovich and Tsarina Maria. Ushakov became one of the founders of portrait painting, which developed so brilliantly in the next century.
A notable phenomenon in architecture was the construction of the Kremlin ensemble of Rostov the Great. The whiteness of the high stone walls, the harmony of wide planes, the terraces of the towers, azure, silver and gold of the domes - all merge into a symphony of architectural forms. This ensemble was created during the reign of Metropolitan Jonah. For almost 40 years he ruled the Rostov Metropolitanate. The Kremlin under Jonah was built as the residence of the metropolitan with high gateway churches: the Church of the Resurrection, the Church of St. John the Evangelist and the Church of the Savior on the vestibule, each of which delights the eye with its elegant monumentality. All the churches inside were decorated with frescoes that completely covered their walls. Under Iona, a grandiose belfry was also built, for he dreamed of sounding the ensemble he had created. Master Frol Terentyev, whose name has entered the world history of music with dignity, cast a bell weighing two thousand pounds, giving a tone "C" of a large octave. The festive and solemn ringing was heard 20 miles around. The Rostov Kremlin is built in such a way that you can walk from temple to temple along its galleries without going down to the ground. In the gateway church, Jonah ordered to allocate, like a theatrical stage, much more space for the clergy than for the laity. Rostov churches were built in accordance with the Russian tradition, while in Moscow architecture took on new forms, marked by the magnificent forms of the European Baroque. The Terem Palace of the Kremlin is the largest of the civil buildings of that time. The herbal pattern covers everything in architecture, it is the motif of the art of the 17th century.
The external decoration of a palace or a temple is increasingly becoming an end in itself for the architect. The Church of the Nativity in Putinki, in the very center of Moscow, stood like a toy. Although some details repeat the Cathedral of St. Basil the Blessed, this whole temple with an abundance of foaming kokoshniks and beautiful platbands make up its charm. The Trinity Church was built in Nikitniki. Outside, this is a multi-volume structure with a great wealth of small details, and the painting is distinguished by its sophistication and a large amount of cinnabar in the color scheme.
In the 17th century, the power-hungry Patriarch Nikon tried to use art to assert the might of the church he headed. The Cathedral of the Resurrection-New Jerusalem Monastery in Istra, built at his behest, repeated in general outline the composition of the temple "over the Holy Sepulcher" in Jerusalem. The decoration of the cathedral was unprecedented in its luxury. On December 10, 1941, the Nazis blew it up, retreating from Moscow.
Relatives of the mother of Peter I began to build luxurious buildings, using elements of the Baroque style. This style in Moscow was called the Naryshkin Baroque. An example of this style is the Church of the Intercession in Fili, the bell tower of the New Devichy Monastery.
The artistic genius manifested itself in the creation of the twenty-two-domed Transfiguration Church in the Kizhi churchyard. The created wooden temple without a single nail became a memory of the great ancient Russian art.
Realistic shoots are also making their way into the sculpture of the 17th century. Wooden sculptures kept in the Perm Museum leave an amazing impression. "Crucifixion Solikamsk", "Crucifixion of Ilyinskoe", "Suffering Christ" and others. Almost all of them are made in full size, the faces reflect the gamut of human feelings. One has sorrow in his eyes, another has horror. Sharp expressiveness, realism, originality distinguish the sculptures of the "Perm Gods".
Other arts also flourished in the 17th century. Products of "goldsmiths" make up the bulk of the treasures of the Armory Chamber of the Moscow Kremlin. Salaries, napristol crosses, chalices, brothers, cups, ladles, earrings are true masterpieces of art.
The 18th century was approaching - a new era in our history. Orthodoxy remained an integral part of the history of Russia, but ceased to play a dominant role in it. The 18th century was a revolution that no culture in Europe had ever known. The secular culture is replacing the church Orthodox culture. But this does not mean that in the process of breaking up the old culture, the entire experience of Old Russian creativity perished. A genuine connection with tradition manifested itself in all cases when artists solved new tasks posed by new historical conditions, but relied on the entire previous experience of Russian culture.

5. Conclusion.

The culture of Russia took shape and developed under the influence of Orthodoxy. Thanks to Orthodoxy, favorable conditions were created for the development of Russian culture. The interpenetration of Orthodoxy and culture, their synthesis made it possible for Russian culture to develop along an original path.
Artists, architects, icon painters created their works for centuries. This means that the creators, thanks to their masterpieces, could enter into contact with new generations for centuries, bequeathing their most secret thoughts to the future.
The artists themselves believed in their consciousness that they were doing at the behest of God and for the sake of glorifying him, but the culture they created served their own earthly human goals. After passing off his human creation as divine, the artist affirmed it as an immortal and greatest value.
Russian culture differs from other cultures, thanks to the interpenetration and mutual influence of not only other cultures, in particular the Byzantine, but also the pagan beliefs of the ancient Russians, manifested in the customs of the Russian people and the influence of Orthodoxy.
Russia not only borrowed the highly developed art of Byzantium, but took it up, qualitatively renewed it, enriching it with its own tradition.
As a result, a highly original cultural system with unique complexes of world significance, such as Moscow, Novgorod, Suzdal, Vladimir, Rostov the Great, has developed in Russia. Russian art is a great creation of the time. It is unique and is part of the spiritual culture of the Russian people in an inextricable connection with modern culture.

BIBLIOGRAPHY

1. Budovnits I. Social and political thought of Ancient Rus. M .: Science, 1960.
2. Gordienko I.S. Contemporary Orthodoxy. M .: Politizdat. 1968
3. History of Moscow from ancient times to the present day. M .: Nauka, 1997.
4. Klyuchevsky V.O. Russian history course. T.7. M .: Thought, 1989.
5. Lyubimov L. The Art of Ancient Rus. M .: Education, 1981.
6. Mityaev A.N., Sakharov A.N. Essays on the history of Russian culture. IX - XVIII century. M .: Education. 1984
7. Tokarev S.N. Religion in the history of the peoples of the world. M .: Thought, 1976.

Russian Orthodox cuisine has been formed for centuries on the basis of true Slavic traditions under the influence of the laws of the Church. In the recipes of world cuisine, there is no mention of Orthodox cuisine, this is a primordially Russian concept, inspired by the influence of religion, or rather, numerous posts.

The uniqueness of the primordial Russian cuisine

Russia is a territory where the most diverse nationalities live, each of them has brought its own flavor to the treasury of Russian cuisine, making it distinctive and unique.

Like no one else in the world, the Russian people are famous for:

Russian Orthodox cuisine has been formed over the centuries with the maintenance of the traditions of our ancestors and strict observance of all the laws of the Church. Foreign tourists and people living abroad consider caviar, red and black, cabbage cabbage soup, Ural dumplings, pancakes and pies as a symbol of Russian cuisine, which has no equal in the whole world.

It was Russia that gave the world more than 60 recipes for cabbage soup. The summer menu of Russians is rich in recipes for cold soups. They are cooked lean and with meat, on kvass, kefir and beet broth.

Thanks to the early invention of yeast, Russian women learned to create the wonders of baking that made Russian cuisine famous all over the world. Lush rolls and crumpets, pies and pies with all kinds of fillings, pancakes, pancakes and pancakes cause a huge appetite already with their names.

Traditional Russian pie - kulebyaka

Having been an agrarian country for a long time, our ancestors invented a wide range of dishes based on cereals and vegetables. Various cereals are served with dairy products as well as fish and meat. Unique recipes from rutabagas, turnips, radishes are so mesmerizing with their taste of cooked dishes that sometimes it is hard to believe that they are based on simple root vegetables.

Potatoes, tomatoes, eggplants appeared on the menu of Russians only at the end of the eighteenth century. Nowhere else in the world is there an abundance of recipes for making soaked apples. Meat preparations differ from world recipes in the abundance of offal dishes. Jellied meat, beloved by all the peoples of Russia, is one of the unique inventions of the Slavic peoples.

Only in Russia do they know how to serve exclusively cooked and decorated game, the list of which includes:

The presence of forests has brought its variety to the menu of the Russian people. Berries are used as a filling for pies and pancakes, jam and fruit drinks are made from them.

Forest gifts, including nuts and mushrooms, which are salted, dried, pickled, harvested for the winter, are a good help, because Great Lent is ahead.

Russia is an Orthodox country, and according to the charter of the Church, people live in fasts for more than 200 days, this explains the close connection between Russian cuisine and Orthodoxy.

About fasts in Orthodoxy:

What adjustments have church laws made in the menu of Russian cuisine?

Russian Orthodox cuisine was formed under the influence of church requirements for each post, and there are several of them during the year. At the onset of fasting, Christians stop eating all products of animal origin, including meat, by-products, dairy products, and fats.

Church Fasts Per Year

The year of Great Lent begins, the date of which changes depending on the day of Easter. In 2019, strict abstinence before the Bright Resurrection of Christ falls on March 11 - April 27. Orthodox food from this period is limited to minimalism. Dry eating lasts more than three weeks in total, when it is forbidden to serve thermally processed food on the table. Vegetable oil is allowed only on weekends, and fish on Annunciation and Holy Saturday.

Dry eating in Lent

The summer fast, which is always in number, June 4 - July 11, ends with the feast of Peter and Paul, therefore its name is Petrov. Compared to strict abstinence for 49 days, the summer food restriction, when there are many berries, mushrooms and fresh vegetables around, seems like child's play. At this time, dry eating is introduced only on Wednesdays and Fridays, Monday is limited in the intake of vegetable oil, and on other days Christians can enjoy fish dishes.

Before the feast of the Dormition of the Theotokos, Orthodox believers refrain from eating meager food in memory of Mary, the Mother of God.

During the Dormition Lent (August 14 - 27), the first, third, and fifth days of the week remain dry eating time, on Tuesday and Thursday vegetable oil is prohibited. On weekends, all food is in oil, but a ban on fast food and fish food remains. If the Great Feast of the Commemoration of the Holy Mother of God falls on days of strict abstinence, Wednesday or Friday, then the ban on eating fish is lifted.

The Church divided the rules for eating during the Nativity Fast into 3 parts.

November 28 - December 19, the restriction on food is identical to Peter's abstinence.
From December 20 to the New Year, dry food is only on Wednesdays and Fridays, Monday - without vegetable oil. Fish is allowed on weekends.
January 2-6, you can use the menu for the first week of the Great Abstinence.

Weeks when there is no fasting on Wednesdays and Fridays

There are several weeks during the year when a variety of foods can be eaten for 7 days. These weeks are called continuous weeks.

Christmas Eve Dishes

Throughout Christmastide (January 7 - 18), you can eat everything, but do not forget that gluttony is a sin from the standpoint of the Church and is completely unhealthy.

For two weeks, in 2018 it is January 29 - February 11, before Great Lent you can enjoy eating a quick meal.

During Cheese Carnival, in the last week before strict abstinence, you can eat everything except meat products.

You can skip posting on Wednesdays and Fridays of Bright Week after Easter and for 7 days after Trinity, and in 2018 it is May 28 - June 3.

Fasting that lasts one day

Before Epiphany Eve, when the Orthodox are preparing for the consecration with holy water, they adhere to a strict fast, preparing hungry kutia for dinner.

Remembering the death of John the Baptist, on the day of the commemoration of the day of the Beheading of his head, they restrict the acceptance of fast food, on this day it is not recommended to pick up a knife, especially to cut something round.

On September 27, the entire Orthodox world spends in fasting and prayer, remembering the sufferings of Jesus Christ, which he endured on the cross.

On one-day fasts, meat and fish products are prohibited, but cooking with vegetable oil is allowed.

Russian Orthodox cuisine is rich in a variety of dishes that are prepared in accordance with the laws of the Church according to ancient recipes of their ancestors.

About Orthodox cuisine:

Jews still, when preparing meat dishes, first drain all the blood from the animal, and then soak the meat. Christians who have accepted God's command as a law do the same.

Many priests allow the use of blood and steaks with blood, claiming that the Blood of Jesus Christ washed Christians from all Old Testament prohibitions.

Each Christian in this case makes his own choice.

In the Gospel of Matthew (Matthew 15:11) it is said that food cannot defile a person, it is a sin that comes out of the mouth not according to the laws of mercy and love.

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The role of Orthodoxy in the development of Russian culture. Russian Orthodox Cuisine The Influence of Orthodoxy on the Culture of Food Preparation

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Introduction

1. Influence on art

1.1 Influence of Orthodoxy on literature

1.2 Influence of Orthodoxy on painting

1.3 Influence of Orthodoxy on music

1.4 The influence of Christianity on the culture of ancient Russia

2. Establishment of Orthodoxy in Russia

Conclusion

Bibliography

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Introduction

Orthodoxy and Russian culture

Religion and folk culture

Christianity

The uniqueness of the primordial Russian cuisine

What adjustments have church laws made in the menu of Russian cuisine?

Church Fasts Per Year

Weeks when there is no fasting on Wednesdays and Fridays

Fasting that lasts one day

Various products for the bath

How to get out of your comfort zone