Experts on the possible participation of the Russian Orthodox Church in the protest movement

On September 5, 2012, NG-Religions published a selection opinions of experts on the use of modernized Orthodoxy in the opposition movement. The reason was the statement of Ekaterina Samutsevich at the trial of "Pussy Riot" that "Orthodox culture ... can also be on the side of civil revolt .

According to the head of the Center for the Study of Religions of the RSUH Nikolai Shaburova, "The Russian Orthodox Church in its current form is not reformable" . Despite the fact that many Orthodox are participating in the protest movement, they do it “not as Orthodox, but as citizens, they have a certain socio-political position, which can be called liberal in a very general way .

N. Shaburov does not exclude that “the Orthodox segment of this protest movement will begin to come up with its program, that there will be attempts to justify this protest movement, including some principles Orthodox Christianity" . However, will these people remain in the ROC or move to other Orthodox structures, it is difficult to predict.

Associate Professor of the Department of History of Philosophy of the Faculty philosophy of the Higher School of Economics Boris Knorre believes that political culture is not a legitimate part of the life of Orthodox Christians at all believers: “ *A common point of view in the ROC is the favor of apoliticality, that believers need to move away from politics, pray, solve their own daily affairs, "do not climb" into this "sinful area". AND what kind of protest can there be when the Orthodox Church does not traditions of political self-consciousness were brought up? » By herself "Pussy Riot" promotion “discredits the idea of ​​civil protest initiatives, as it confuses together both protest and the ideology of feminism, on the one hand, demonstrates civil denunciation of political untruths, on the other hand, the lack of one's own civil culture, expressed in the refusal to measure one's word with the the society to which he is addressing.

“As for the attitude of the Church itself towards the opposition, it seems that here, on the one hand, there is trivial servility, the habit of fawning over authorities, on the other hand, the rejection of the culture of protest as such " , - argues B. Knorre, noting that "the protest culture is also contrary to the form "obedience", which is rooted in the traditions of the Russian Orthodox Church " . Besides, the expert believes, the tradition of “concentrating on individual sin in concepts of self-blame, acceptable as an element of intimate monastic experience, and not as a social norm " , will not allow the Church become a member of the protest movement.

Leading Research Fellow, Institute of Europe RAS Roman Lunkin, on the other hand, admits that “ *Orthodoxy may well become an ideology of some kind of protest ", since "Orthodoxy no longer represents a monolithic ideology, a certain group of people* ” .

In his opinion, “a new, more freedom-loving generation of young priests "capable attract youth, and together they can create “space for internal church discussions and a basis for active civic activity of Orthodox believers » . However, the expert stipulates that “church leadership is always will vigorously contain the civic energy of Orthodox parishes and Orthodox public organizations" .

Sources

• Orlova L. The cult of protest // NG-Religions. 2012. September 5.