THE CONCEPT OF IDENTITY IN THE SOCIO-POLITICAL DISCOURSE OF THE RUSSIAN ORTHODOX CHURCH

• Main Author: E. M. Morozov
• Format: Article
• Language: Russian
• Published: Publishing House of Lomonosov Moscow State University 2017-12-01
• Series: Vestnik Moskovskogo Universiteta: Seriâ 18, Sociologiâ i Politologiâ
• Subjects: identity; church; nation; society; state; culture; politics
• Online Access: https://vestnik.socio.msu.ru/jour/article/view/330
• ISSN: 1029-3736; 2541-8769

The article analyzes the strategy of the Russian Orthodox Church for the revival of national, state and church identity in Russia. The peculiarities of the church interpretation of the concept of identity and the risks of loss of national identity are revealed from the standpoint of the Church. The author concludes that in the socio-political discourse of the Orthodox Church the concept of identity is presented as a cultural and social marker and is comprehended in the paradigm of conformity with established standards and behavioral responses. Spiritual identity is seen in Orthodoxy through an appeal to the religious tradition and is correlated with the moral imperative formed in the past and with the social and legal code. The Church considers the Orthodox self-identification of citizens and its participation in sociocultural transformations of Russia to be important factors of state identity. In declarations on the topic of Christian identity, the leaders of the Church rely on the idea of Russian religious philosophy about the genetic connection of Orthodoxy with national consciousness. The tendency of Orthodox participation in the public examination of secular cultural events, in teaching schoolchildren (“General Professional Competences’ in the course of ‘The Basics of Religious Cultures and Secular Ethics”) and in the scientific activity of higher educational institutions (the inclusion of “theology” in the list of scientific disciplines of the Higher Certifying Commission) is developing. Public support for the interaction of the Church with state institutions of culture and education is regarded by the author as a factor of acquiring institutional features of identity by Orthodoxy. The active participation of the Church in the public discussion on the relationship between Russia and European countries is motivated by the desire to develop international cooperation, which is hampered by the value contradictions that the “secularized” West is offered to overcome by returning to a Christian identity. The scientific intelligentsia reacts inconsistently to the church formulation of the national identity as Russian identity. The implantation of Russian identity to the detriment of Russia causes ideological conflict.