Church Clergy Research Articles

High Rates of Obesity and Chronic Diseases Among North Carolina United Methodist Clergy: An Updated Analysis.

Varied demands and stressors experienced by clergy can contribute adversely to their overall well-being. Data from United Methodist Church (UMC) clergy in North Carolina in 2008 revealed that clergy had significantly higher non-communicable disease (NCD) rates than their fellow North Carolinians. Using data from the Clergy Health Initiative and Behavioral Risk Factor Surveillance Survey, the present study provided an updated analysis of obesity and 6 other NCDs among North Carolina UMC clergy compared to the general North Carolina population. First, we described the prevalence of each health condition among North Carolina UMC clergy and the general North Carolina population across multiple waves from 2008 to 2021. Then, we compared the predicted probabilities of each health condition in 2021 using logistic regressions to adjust for age, sex, and race. Comparing the unadjusted prevalence of health conditions between 2008 and 2021, we found that North Carolina UMC clergy have higher rates of obesity, hypertension, hypercholesterolemia, diabetes, angina, arthritis, and asthma than North Carolinians overall. Adjusting for age, sex, and race, we found that significantly higher rates of obesity, severe obesity, hypercholesterolemia, and asthma persisted among UMC clergy in 2021 compared to all North Carolinians, with the higher rates of severe obesity being particularly concerning. While the current study is limited to an update of health prevalence among UMC clergy, pastors across denominations are influential leaders in their communities, shaping the physical and social health environments of their congregations. Further research is needed to investigate risk factors, such as relocation and adverse childhood experiences, which may influence the higher prevalence of NCDs within and potentially beyond the UMC.

A Newly Discovered Epistle of Patriarch Hermogenes to Priests and Laity

The article is devoted to the newly found epistle of Patriarch Hermogenes addressed to the priests and laity of parish churches. Until now, information about this epistle has been limited to brief quotations in the writings of “zealots of piety” about unison chanting. The full text of the epistle has been preserved in three manuscripts. The authenticity of the epistle is confirmed by the realities reflected in it of the situation of the parish clergy in Russia in the 16th–17th centuries: the patriarch writes in detail about violations of the liturgy; concerns the question of hired priests; denounces the practice of custom liturgies. He pays special attention to the relationship between the church clergy and parishioners. Patriarch Hermogenes reproaches parish priests for their resemblance of the laity in everyday life and disregard for the rules prescribed to the priests and denounces the desire of the parishioners to influence church affairs. The Patriarch directly demands that parishioners, irrespective of their high their rank, should not interfere in the course of the church service and declares the unaccepatability of shortening the service for the sake of the everyday needs of the laity. The article argues that the epistle dates to the time of the overthrow of Vasilii Shuiskii from the throne and the beginning of the events of the first militia and proposes a hypothesis about the existence of its original in the circles close to Tsar Alexei Mikhailovich and the Moscow Printing House. The epistle of Patriarch Hermogenes available in all known copies and commentaries on its sources are included in the Appendix.

ДВІ ШЛЯХТИ, ДВІ ДОЛІ: СТАНОВИЩЕ ПОЛЬСЬКОГО ДВОРЯНСТВА НА ПОДІЛЛІ НАПРИКІНЦІ XVIII–XIX ст.

The existence of the Polish nobility on the territory of Podilia can be conventionally divided into two periods. During the first period, which related to 1795–1830, the policy of St. Petersburg in relation to the strata remained relatively loyal. The gentry was transferred to noble status, representatives of the group could apply for positions in the civil service, freedom of religion was preserved. The situation changed radically after The November Uprising of 1830–1831, after which the Russian empire took a course to limit the freedoms of the Polish nobility. The rentier gentry will experience a great collapse. The courtiers, who remained tax-free strata and didn’t hurry to swear allegiance to the emperor, were an obstacle for the Russian empire. In addition, St. Petersburg saw a potential danger in the political activity of the group that had a hand in the uprising. Over time, the rentier gentry were equalized in rights with the Ukrainian peasantry. The great gentry also experienced social and economic oppression, against which the government initiated demonstrative punitive trials. The educational and cultural policy of the anti-Polish direction included the persecution of church clergy and trials of students, the closing of churches and religious schools, the elimination of Greek Catholicism, etc. The Russian government was aware that the fight against culture is an effective tool that will help Poles to forget their ethnicity, so it spared no effort and no money. The initial attitude of the government officials of the Romanov state towards the nobility was the usual deception. The Polish uprisings of 1830–1831 and 1863–1864 were only a pretext for starting a repressive policy against a group that came from Russia’s hated rival, the Rzeczpospolita. The further attitude of the imperial ideologues was aimed at humiliating and subjugating the nobility, turning it into a second-rate figure of the state hierarchy and an obedient tool in the hands of St. Petersburg. A variety of tools were used: discriminatory legislation, humiliating trials, exile to a katorga, transfer of peasants to the rank of peasants in the case of the rentier gentry. However, the Russian Empire remained powerless, because Polish landowners continued to prevail in Podilia and retain strong influence.

Guitar Instrumentalization, Education-Stewardship, and Musician Subject Ethics

Underlying this research begins with a critical reflection on the subject's experience as a musician in a church located in Palangka Raya as a church clergy guitarist as well as seeing complex rhythmic stretches when encountering expression, stewardship, phonemes, worship works, ethics and self-ability. This research method uses qualitative research methods by searching data through secondary sources, namely through recent journals (the last five years) that relate to guitarists, guitars, educational stewardship based on the critical reflection of the researchers. The results of this study show that the church music guitarist embraces humility, sharing sounds/phonemes by eliminating the dominance of the guitar sound when collaborating with non-guitar instrumentalists. It then becomes a space for critical reflection when researchers retell it in the philosophical, theological and liturgical landscape of the church

Abstract A050: Faith-based messaging and materials for colorectal cancer screening in the African Methodist Episcopal church

Abstract Introduction: Religion plays a significant role in Black and African American communities, yet little is known about ways to incorporate faith into colorectal cancer (CRC) screening messages and how to distribute such messages to the congregation and community. Brief description of pertinent experimental procedures: We collaborated with members of the African Methodist Episcopal (AME) church in Atlanta, Georgia to create culturally appropriate and locally relevant faith-based CRC screening messages and materials. We used a modified boot camp translation (BCT) approach to obtain input from AME congregants to 1) develop faith-based CRC screening messages that resonate with the AME community and 2) identify the role of the church in bringing CRC information to the AME community. Messages were developed using market-tested CRC screening messaging from the National Colorectal Cancer Roundtable (NCCRT) as a starting point. Eligible participants were members from six churches within the AME Atlanta East District, ages 45 to 75 years, and willing to participate in one 5-hour in-person meeting and two follow-up video-conferencing calls. The in-person session consisted of expert presentations by a national leader on CRC and screening, a local leader well-versed in barriers to screening and community resources, and a prominent figure within the church clergy. Interactive small group sessions were also part of the in-person meeting and focused on developing CRC screening messages and identifying dissemination channels. Follow-up virtual sessions (one-hour each) were conducted to solicit feedback from participants on the materials created (e.g., fact sheets, pamphlets, message cards). Summary of new, unpublished data: A total of twenty-seven adults participated in the in-person session (17 women and 10 men) and 12-13 of these individuals attended the virtual follow-up sessions. Based on input obtained, the research team developed CRC screening messages that 1) incorporated faith-based concepts into health messaging, 2) sought to raise CRC awareness and knowledge through personal connections, or 3) empowered individuals to take control of their colorectal health through the strength of their community. Messages included: “Faith over fear! Get screened for colorectal cancer today;” “Honor God by taking care of your body.” “Share your cancer story. It can save lives.” “You are not alone. We are in this together.” Participants identified the following preferred dissemination methods/channels: print materials (e.g., flyers, pamphlets, message cards) and digital materials (e.g., videos) shown during Sunday service. Additional channels included cancer awareness events and social media platforms. Conclusion: Churches serve as key partners in delivering health information as they are among the most trusted institutions within the Black and African American community. Using BCT, we incorporated participant feedback to create faith-based CRC screening messages and identified channels for sharing information within the AME church community. Citation Format: Jamie Thompson, Jennifer Rivelli, Priyanka Gautom, Cheryl Johnson, Megan Burns, Dani Schenk, Caleb Levell, Nikki Hayes, Gloria Coronado. Faith-based messaging and materials for colorectal cancer screening in the African Methodist Episcopal church [abstract]. In: Proceedings of the 16th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2023 Sep 29-Oct 2;Orlando, FL. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2023;32(12 Suppl):Abstract nr A050.

Open Doors: Understanding LGBTQ-Affirming Perspectives in Church Leadership

LGBTQ Americans experience an internal conflict with Chritianity at a greater rate than their heterosexual counterparts (Pew Research Center, 2013). Previous research has found that religious acceptance of LGBTQ people may increase the well-being of LGBTQ people (Miller, Watson, Eisenberga, 2020). Little research has been conducted relating to the viewpoints of LGBTQ-affirming church clergy. Knowing their viewpoints will provide a first-hand perspective on the impact of LGBTQ acceptance in the church. This can be used to inform the public on how to best support LGBTQ people. In this qualitative phenomenological research study, 6 clergy members from various LGBTQ-affirming churches were interviewed regarding their personal viewpoints and experiences, as well as their church’s ways of supporting LGBTQ people. 5 key themes were identified in their answers: demographic factors, religious experiences, religious beliefs, LGBTQ experiences, and childhood role models. After reviewing main findings, societal implications are discussed, with an emphasis on applying the research to creating more tolerant religious spaces.

Developing Faith-Based Messaging and Materials for Colorectal Cancer Screening: Application of Boot Camp Translation Within the African Methodist Episcopal Church

Purpose of the study: Colorectal cancer (CRC) is the 2nd leading cause of cancer-related death in Black and African American people in the United States. We created culturally appropriate and locally relevant faith-based CRC screening messages and materials for African Methodist Episcopal (AME) church communities in Atlanta, Georgia. Methods: We used boot camp translation (BCT), a validated community based participatory strategy, to elicit input from AME congregants to 1) develop faith-based CRC screening messages that resonate with the AME community and 2) identify the role of the church in bringing CRC information to the AME community. Eligible participants were members of the AME Atlanta East District churches, ages 45 to 75 years, and willing to participate in one 5-hour in-person meeting and two follow-up video-conferencing calls. The in-person session, conducted in the church sanctuary and fellowship hall, consisted of expert presentations by a national leader on colorectal cancer and screening, a local leader well-versed in barriers to screening and community resources, and a prominent figure within the church clergy. Additionally, we held interactive small group sessions to create messages and identify dissemination methods. Results: A total of 27 adults participated in the in-person session (17 women and 10 men). Participants preferred CRC screening messages that incorporated faith-based concepts including “honoring God by taking care of one's body”_ and “choosing faith over fear of screening.”_ Other key themes focused on increasing awareness and knowledge of CRC screening, taking control of one's own health, and sharing personal stories with one's community to reduce stigma and inspire action. Favored dissemination channels within the church were Sunday service, print (e.g., flyers, pamphlets, message cards) distributed at church, and digital materials (e.g., videos) shown during service. Desired community channels included cancer awareness events and social media platforms. Conclusions: Churches serve as key partners in delivering health information as they are among the most trusted institutions within the Black and African American community. Using BCT, we successfully incorporated participant feedback to create faith-based CRC screening messages and identified appropriate channels for sharing information within the AME community.

Karadağ'daki Ortodoks Kilisesi Ile Ilgili Olarak Radikal Ateizm 1945-1960

The roots of radical atheism in Montenegro can be found at the beginning of the existence of the Yugoslav state in the interwar period. The Podgorica Assembly, which had the goal of formalising the unification of Montenegro with Serbia and other Yugoslav provinces, was held in November 1918. The Assembly proclaimed the decision to merge Montenegro with Serbia. Three members of parliament (MPs) came forward with radical atheistic requests at the Assembly, demanding that all the church’s property should be confiscated and handed over to the state. Some churches and monasteries were to be turned into public chapels for burials, and the others into schools and cultural institutions. During the interwar period, the Communist Party existed mostly illegally in Montenegro, and did not show any greater intent to impose radical atheism. During the Second World War, a strong revolutionary movement led by the Communist Party developed in Montenegro, as did also a counter-revolution. At that time the Communist Party and the partisan movement showed a strong degree of radical atheism, with elements of militant atheism, especially in the killing of a large number of church clergy (monks, priests and graduate theologians) during the war. However, the Communist Party did not implement radical atheism in the fields of ideology and the economy. It would do that only after the Second World War, when it assumed power over all spheres of social and public life. At that time, within the process of nationalisation and agrarian reform, significant material goods (buildings, land, forests and movable property) were taken away from the Orthodox Church in Montenegro. The same was done to the Catholic Church and the Islamic religious community. The process of radical atheism in an ideological sense took place parallel with this process. The intention of the Communist Party was to completely remove the church from social life, and implement atheism among the people, and practically turn them into believers of the new Marxist-Leninist ideology.

“You Know, the Church Has Never Agreed on Everything”: Analyzing the Prophetic and Pragmatic Voice in Clergy Sermons

Abstract Clergy have regular opportunities to take a prophetic stance on social issues in their weekly sermons, but they are also responsible for maintaining organizational stability. How do they respond to controversial denominational decisions? We collected sermons from the United Methodist Church (UMC) clergy following the 2019 UMC decision to maintain their prohibition against same sex marriage and lesbian, gay, bisexual, transgender, and queer (LGBTQ) ordination. Our qualitative analysis of a sample of 447 sermons reveals three strategies clergy use to respond to the UMC decision: prophetic engagement, unifying discussion, and detached acknowledgment. Further, we show that different strategies are likely tied to the pastor’s perception of the attitudes of their attendees. Some clergy are willing to use a constrained prophetic voice in support of LGBTQ people, but most balance their comments with pragmatic efforts to minimize conflict. As a result, a more inclusive religious voice is present, but it may be muted by congregational concerns.

The Variable “Catholic” Influence on US Presidential and Abortion Politics

We demonstrate that, in comparison to religious groups showing reliable, contemporary voting tendencies (e.g., white evangelical Protestants voting Republican, Jews and Muslims voting Democratic), Roman Catholics show far less consistency in supporting one major party over the other. After reviewing relevant literature Catholic public political preferences and behavior, we delve into a basic overview of the history of the Catholic Church in the United States. We then analyze historical periods when the impact of the church seems consequential, such as effects of the “Catholic vote”. We summarize scholarship and opinion surveys concerning Catholic political views and behavior over the last several decades, focusing on attitudes toward abortion in the wake of the Dobbs decision. We then highlight differences and similarities between Catholic rank-and-file and the church clergy and hierarchy, some of which are well known in the religion and politics literature. In sum, we find that unlike past or more contemporaneous takes on the impact of Catholics and Catholicism on politics and policy, there is no longer (if there ever was) a single, identifiable Catholic impact, even as the Catholic vote remains a demographic for which politicians compete.

The Gap in Mental Health Service Utilization Among United Methodist Clergy with Anxiety and Depressive Symptoms

Clergy are tasked with multiple interpersonal administrative, organizational, and religious responsibilities, such as preaching, teaching, counseling, administering sacraments, developing lay leader skills, and providing leadership and vision for the congregation and community. The high expectations and demands placed on them put them at an increased risk for mental distress such as depression and anxiety. Little is known about whether and how clergy, helpers themselves, receive care when they experience mental distress. All active United Methodist Church (UMC) clergy in North Carolina were recruited to take a survey in 2019 comprising validated depression and anxiety screeners and questions about mental health service utilization. Bivariate and Poisson regression analyses were conducted on the subset of participants with elevated depressive and anxiety symptoms to determine the extent of mental health service use during four different timeframes and the relationship between service use and sociodemographic variables. A total of 1,489 clergy participated. Of the 222 (15%) who had elevated anxiety or depressive symptoms or both, 49.1% had not ever or recently (in the past two years) seen a mental health professional. Participants were more likely to report using services currently or recently (in the past two years) if they were younger, had depression before age 21, or "very often" felt loved and cared for by their congregation. The rate of mental health service use among UMC clergy is comparable to the national average of service use by US adults with mental distress. However, it is concerning that 49% of clergy with elevated symptoms were not engaged in care. This study points to clergy subgroups to target for an increase in mental health service use. Strategies to support clergy and minimize mental health stigma are needed.

Attitude toward Virtual Communion in Relation to Church Tradition during the COVID-19 Pandemic in the United Kingdom

Abstract Attitude toward virtual communion was assessed among 3,300 Roman Catholic, Anglican, and Free Church clergy and laity during the COVID-19 pandemic in the UK in 2021. A six-item unidimensional scale (Scale of Attitude Toward Virtual Communion, SATVC) assessed attitude related to receiving communion during online services, the necessity of priests for consecration and lay presidency of communion at home. Church tradition predicted attitude in ways that were in line with historical understandings of the Eucharist and ecclesial debates about the necessity of priests to preside over ritual. Within traditions, other factors operated in different ways, producing a complex web of interactions. Older people were more positive about virtual communion than younger ones, but mainly in Catholic traditions. Clergy were more negative in most traditions except Free Church. Having a generally conservative doctrinal stance drove Catholic and Reformed traditions in opposite directions. Liturgical stance predicted SATVC independently of doctrinal stance, and more traditional stance tended to lead to more uniformity, rather than divergence, between traditions.

An Unexpected Aspect of Slavery?

This article states the hypothesis of the social origin of two representatives of the Eastern Orthodox Church clergy in the period between the 9th and 12th centuries. Bishop Sergii, who was a eunuch, took the Belgrade Bishopric during the rule of Knyaz Boris I. Mikhail, who was called Maxim, was a bishop of Ohrid in the 1120s. It is an indisputable fact that both of them were eunuchs, and this contradicts one of the basic rules of the Church about cheirotonia (ordination). It is specified in which cases persons with impaired “physical integrity” and disabilities were allowed to be elected and to hold senior Church positions. The sources analyzed point towards a slave origin of both of them. The author proposes the thesis that the ideal (desired) model of construction of the Eastern Orthodox Church has been corrected during its long-term history by practice through a real model, which, in some cases, radically contradicts the basic, declared rules.

The Challenge of Second Generation Alcohol Abuse in Kenya

This paper analyzes factors influencing alcohol abuse especially second generation alcohol of busaa and chang’aa among Roman Catholic Church believers. Alcohol abuse brought about by addiction is of great concern in Uasin Gishu County due to its disastrous effects on health, socio-cultural and economic well-being of the society. The church, in this case, the Roman Catholic has a dominant role to play. The paper pursued factors influencing alcohol abuse among Roman Catholic Church believers in Uasin Gishu County, Kenya. The Structural Functional Theory by Emile Durkheim and Symbolic Interaction Theory by Marx Weber were used to guide the study. The study targeted the Roman Catholic believers, clergy, rehabilitation counselors, Alcoholic Drinks Control Board and reformed addicts within the study area. Snowball and simple random sampling were used to select 16 informants to form the sample size for the study. Data was collected using the Interview Guide and Observation Schedule. Data was cleaned and organized before analysis. Data was analyzed by discussing information within the context of the study. The findings of the study revealed that some of the Roman Catholic Church believers indulged in alcoholism. Major factors that contributed to this vice were peer influence, poverty. Stress, influence of media availability and accessibility of alcohol. The findings of the study would be of great significance to the Roman Catholic Church clergy and believers. It would also be of utmost significance to both the National and County Government in informing workable policies to ensure control of the “second generation” alcohol. Among the key recommendations are that: there should be combined effort by Roman Catholic Church and other denominations, the community as well as Government institutions and agencies such as NACADA to campaign against alcohol abuse among the people and more so believers; the National and County Governments should work hand-in hand to initiate projects that would economically empower the youths; they should also be provided with permanent employment. The Roman Catholic Church should provide easy interpretation of certain scriptures on alcohol which are philosophically understood such as transubstantiation. The Government should keenly work towards preventing the production, sale and consumption of the second generation alcohol while considering building affordable rehabilitation centers and hiring paralegal helpers to champion rights of the poor addicts and their families.

Getting Permission to Break the Rules: Clergy Respond to LGBTQ Exclusion in the United Methodist Church

AbstractOrganizational scholars expect organizations to conform to the norms and expectations of their institutional environments. In some cases, though, organizations may reject rules if they perceive a greater advantage to defiance than to conformity. This project analyzes a sample of sermons given by United Methodist Church (UMC) clergy surrounding the 2019 UMC General Conference. We focus on a subset of sermons in which clergy explicitly mention they will not follow denominational rules, meaning they will marry and ordain LGBTQ people, to investigate how clergy legitimize their rule breaking. We find that clergy draw on several sources of religious authority to justify their decisions, including meso-level structures in the UMC tradition, the autonomy of local congregations, and religious texts and leaders. This project provides empirical evidence of how organizations resist institutional pressure and construct their decision as legitimate, with implications for other organizations and for LGBTQ inclusion.

Factors Influencing Eritreans Joining the Pentecostal Faith Movement

Abstract Pentecostalism, a relatively new faith movement that emphasizes Christian religious movement, including speaking in tongues, baptism in the Holy Spirit, and exercising all spiritual gifts (Allison 2021), is subject to various persecutions in the independent state of Eritrea, located in the Horn of Africa. Despite the unfriendly environment Pentecostalism encounters, it is beginning to attract many followers. This qualitative research study investigates factors influencing Eritrean Pentecostals abandoning their parental religions in favor of Pentecostalism. This study employed a grounded theory design. Data were collected using in-depth interviews with eight study participants. The study examines the genesis of Pentecostalism in Eritrea and reactions from authority figures (parents, government, and church clergy) in response to those who joined the Pentecostal faith movement. The study reveals six themes that show the reasons for joining the Pentecostalism faith movement. The researcher derived four primary conclusions from the study, leading to recommendations for a deeper understanding of an individual’s faith and allowed youth to actively participate in their preferred religious denomination. Finally, other research areas for further studies are provided.

The role of the Orthodox Church in Montenegro in the establishment and unification of the Serbian Orthodox Church (1918–1922)

The intention of this article is to show how the church life of the Orthodox Church in Montenegro went from the abolition of the Patriarchate of Peć (Serbian Church) in 1766, to the end of the process of establishment and unification of the same Church in the period from 1918 to 1922. The Patriarchate of Peć was abolished in 1766 by a decree of the Ottoman Sultan Mustafa III, violently and uncanonically. The Orthodox Church in Montenegro did not recognize that act, but continued its internal life, considering itself the successor of the Patriarchate of Peć. During the 19th century, there was state emancipation in Serbia as well as canonical emancipation in various ways of other Serbian dioceses. Finally, with the end of the First World War, in 1918, the conditions were created for the establishment and unification of the Serbian Church. The Church clergy in Montenegro largely supported the unification as a political act, and the process of the establishment and unification of the Serbian Church that means the return to the situation from 1766, in its entirety. All the hierarchs of the Holy Synod of the Orthodox Church in Montenegro supported this procedure, and led by the head of the Church, Metropolitan Mitrofan Ban, participated in it.

בין הגליל ליהודה: להתהוותה של הגיאוגרפיה הנוצרית הקדושה בשומרון

This article deals with the creation of a Christian "holy geography" in Samaria. Byzantine authorities and Church clergy, among others, embarked upon a long and complex process through which they attempted to Christianize the entire region of Samaria. This included gaining control of holy sites and exerting pressure on the Samaritan population to convert to Christianity. This article demonstrates that most Christian attention was devoted to the Samarian cities of Neapolis and Sebastia. The holy sites in Nablus were related to biblical figures such as Jacob and Joseph, who were viewed as prefiguring Jesus. The central holy site in Sebastia was related to the figure of John the Baptist and, to a lesser extent, other biblical figures such as Obadiah and Elisha. These attempts at Christianization were not successful in the Samarian countryside, and an enduring Christian presence was limited to the urban holy places.

The obscure divine: Ambivalence in the Ethiopian Orthodox Church

AbstractThis article presents a look at contemporary research on Orthodox Christianity in Ethiopia while specifically examining the controversial debtera. The debtera, who figure among the Ethiopian Orthodox Church clergy preforming both Orthodox and occult services, are a telling societal phenomenon. This article should not be read strictly as a summary of the academic literature of the Ethiopian Orthodox Church, but rather it introduces a new category—“debteric studies”—in the hopes of expanding the limits of existing research in the field as well as by calling attention the cultural relevance of the duality that the debtera embody. While tracking the trajectory of “debteric studies”, a discourse on secrecy, knowledge, and ambivalence also emerges. Studying the debtera reveals that he both incites rules and the transgression of those rules. He is considered to be on the margins of Ethiopian society, but, at the same time, his presence and the need for his capabilities remains ubiquitous. This article argues that furthering “debteric studies” may also contribute more generally to the study of ambivalence within religious structures.

Роль духовного просвещения в становлении русской религиозности: историко-философский анализ

The study examines the attitude of society and the state to church culture from the position of Russian religious philosophers. In Russia, the attitude towards Orthodoxy as a fundamental tradition laid the foundation for the perception of the Byzantine understanding of state power as a patron and defender of churchliness. In the second half of the 15th century, Muscovy became the only Orthodox state. Archpriest Georges Florovsky, in his spiritual diagnosis of Russian culture, indicated a gradually growing concept of the Church as an object that benefits the state, with the subsequent subordination of the Church as an instrument to meet state needs. The centuries-old suppression of the hierarchy and ordinary clergy by the state repressive mechanism led to the fact that the authorities, following the elites who received Western education, ceased to see in the Orthodox clergy the bearers of a living Christian experience with a protective value and constructive socializing potential. The article examines the influence of spiritual enlightenment on the process of formation and development of Russian religiosity from the standpoint of a historical and philosophical approach and a religious analysis. The complex nature of the relationship between the state mechanism, especially the elites who have received Western education and upbringing and representatives of the Orthodox church clergy, who are carriers of a living Christian experience, with its marked constructive socializing potential and protective value, is substantiated.