Religion

Pushkin Religion Felix Raskolnikov Was Pushkin religious person? What was his attitude towards the n clergy and Orthodox Church, as well as to Christianity and to religion in general? Did he believe in immortality of the soul and in Providence? Investigation of these issues was significant difficulties. As we know, Pushkin Pushkin''s contemporaries saw in the "pure" poet and as Baratynskij, were surprised to find it not only a brilliant poet, but also deep thinker. In addition, over the life of the views of  Pushkin,, in Pushkin those on religion changed. Finally, in modern n conditions, this theme is extremely sensitive nature, thereby preventing the fair, objective investigation: how it happened many times in the past, Pushkin again become the object of ideological confrontation, but if it had seen revolutionary and an atheist, but now it is often turned into a deep believer Orthodox Christian. After the collapse of  the Soviet system in have been re-published the work  of Pushkin of Pushkin n philosophers and religious hierarchs of the Orthodox Church, there were dozens of books and

articles, conferences and "reading", whose objective was to proof that Pushkin was a deeply religious Orthodox poet. On Against this background, highlighted the serious and well-argued work of B. Vasiliev, G. Lesskis, I. Surat and especially numerous books and articles V. Nepomnyashiy 1. Slim and consistency of vision, deep and subtle reading of the works of Pushkin, a brilliant knowledge of his work, temperament and lively presentation - all this makes Nepomnyashiy recognized leader of the religious-Orthodox "trend, which, according to my observations, dominates modern Pushkin scholars. Indeed, apart from a very primitive Book B. Maryanava 2, S. meaningful research Kibalnikov 3 and some runaway criticisms S. Bocharov and V. Vatsuro, I found nothing that would counter this trend. Exception is B. Sarnov acute Article 4, in which the author argues against B. Nepomnyashchikh, I. Surat and Solzhenitsyn as the chief ideologist of "orthodox" trends in modern n social thought. Ironically, there serious research on "Pushkin and religion" and in the Soviet Pushkin scholars. Meanwhile, although B. Nepomnyashiy and his followers belong to the undoubted

merit inclusion in the scientific and journalistic traffic problems associated with religiosity, Pushkin and deep their interpretation (and I think that in the heat polemic B. Sarnoff is to underestimate), the findings of  these researchers, in my opinion, is not indisputable. Moreover, they seem to me in many ways sided and therefore greatly simplifies attitude Pushkina5.Poetomu further discussion of this problem is my actual and justifiable. In "Discourse on good intentions "V. Nepomnyashchii acknowledges that the study of Pushkin's work  impossible "to ignore one, retouch another hard pedaling third "6, which, unfortunately, not uncommon in the works modern "Orthodox" Pushkin. He admits, and that "little Pushkin suitable for the "orthodox journalism" declarations, and even those that have ?can often be interpreted more in terms of  philosophical reflections or cultural position than a personal confession. " Moreover, "" Worldly "and" theoretical "judgments Pushkin on Christian themes, it creative acts (apparently, it comes to his works. - FR) can be with the orthodox church point of view, countries

that are not very literate, sometimes reprehensible "7. Nevertheless B. Nepomnyashchii argues that Pushkin's worldview is not expressed in these "judgments" and "Creative acts", but in general "spirit" of his work: "... his head could think sometimes one thing, but at the genius effect is quite another ... ", because the first belongs to the "secular, earthly intellect" and the second - "heavenly gift" 8. On this basis, the researcher argues that Pushkin "the genius of the Orthodox People that Orthodoxy, unlike Catholicism and Protestantism (atheism, Islam, Judaism, Buddhism, and so do not count) - is "the only true faith "and that - the only" bastion of true Christianity. " Hence the conclusion about the unique place of  Pushkin (and in general) not only in n, but also in world culture, which, beginning with the Renaissance, deviated from the correct path and created a secular, materialist civilization doomed to degeneration and death. Leaving side-Orthodox historiosophy romantic, I want to in this article show that although Attitude Pushkina in n clergy and the church, to Christianity and all religion really changed in the last years of his life, the elements

ancient and romantic worldview he persisted, and the legacy Enlightenment, he was not good-bye to the end. In my opinion, although Pushkin indeed become a n national poet, it does not mean that he rejected Europe's cultural heritage and became an orthodox faithful Orthodox Christian. Evolution relationship of the Orthodox Church to Pushkin and causes no secret that Pushkin belonged to that part of the educated n nobles 1820-1830-x years, which was completely secular, and belonged to the Church of indifference. Of course, he performed religious ceremonies, as demanded by 's laws, but likely, especially in adolescence, reluctantly and minimally. Besides as is known, in Chisinau Pushkin was a radical member of the Masonic box "Ovid". The situation changed somewhat in 1824 after a history of known letter Kiichelbecker (?), in which he wrote that "takes the lessons of the net atheism ". During his exile in Mikhailovskoe under the spiritual supervision of a priest Pushkin had to be cautious and carefully carry out the church rites. This, however, has not changed his attitude to church, what

a letter from Zhukovsky on March 7, 1826, where he wrote: "What would neither was my way of thinking, political and religious (my italics. - FR), I keep it about himself and does not intend to contradict the conventional wisdom madly order and the need to "9. The situation worsened after the Nicholas I released him from exile and put under more strict supervision, so that Pushkin had to strictly fulfill not only the court, but the church duties and carefully monitor their oral and written statements, so as not to arouse suspicion of disloyalty and freethinking, which remained until his death. Nevertheless there is reason to believe that he still remained a secular man. In his correspondence with friends and acquaintances, who belonged to that circle, to which belonged to himself, Pushkin never mentions the church. Judging by everything, he did not feel the need to communicate with duhovenstva10. The only person in the letters to which Pushkin often religious expression - it is his wife, who, like her family, apparently, was much more pious than he. Pushkin to reckon with and keep up appearances, the more that he knew that his letters to his wife perlyustriruyutsya. However, in one of 

letters to his wife, he confessed: "I have little hope and pray to God that your net my prayer is better, both for me and for us "(August 3, 1834). Not surprisingly, he called himself "a mediocre Christian." True, last years of his attitude toward the church began to change, as show and some of his poems and articles (on this below), and the fact that after mother's death, he bought himself a place in the cemetery Svyatogorsk monastery, and, Finally, the fact that before his death he sent for the priest and the communion of saints secrets. Nevertheless, Nicholas I (and not only) to the end of suspected Pushkin religious dissent. In his note to the dying poet to the king insisted on that he met his death as a practicing Christian, and later, in conversation with Zhukovsky, said: "... we could hardly have brought him to the death of a Christian ... 11. Admittedly, that Nicholas I had grounds for such suspicions: Pushkin in life never was the personification of  Christian virtues. This show and his life in his youth, and memories of  contemporaries, and, More importantly, the recognition of the poet, the most eloquent of which are the "Memoirs" (1828), "In vain I run ..." (1836) and several other poems by late 1820 - early 1830's.

In his indifference to the church and church rites Pushkin was not alone. A. Panchenko rightly observes that in life, and Onegin and Lensky, and even the "n soul" Tatiana, who represent 's cultural nobility beginning of the XIX century, the church played a significant role. "Surveying poetic landscapes and interiors of the poetic novel, Petersburg or village, we did not find any church, no icons "- he writes and continues: "... Judging from" Eugene Onegin ", a man of  Pushkin's circle appears before us in placenta religious and ecclesiastical indifference. Disloyalty to the orthodoxy he evinces, diligence is not showing too. This is true for other writings poet, if their characters belong to the same circle "12. course, such situation could not please the Church, but she was forced one way or another tolerate the indifference of the cultural nobility to religion. Pushkin, however, a special case. Although he was only a titular councilor, in the eyes of all educated people, he was a great poet, and therefore the Church drew special attention to it. This attention during his lifetime and even long after Pushkin's death was far from friendly. And it's not only in ill-fated letter of "atheism" and not only in

"Gabrieliad", for which Pushkin apologized to Nicholas I. Many of the pastors of the Church until the poet's death suspected him of secret liberalism and dissent. In Chisinau Archimandrite Irenaeus threatened Pushkin denunciation of blasphemy in the Michael for Pushkin took care abbot of the monastery Svyatogorsk  Jonah. But especially distinguished St. Petersburg Metropolitan Seraphim, who first initiated the "business" the "Gabrieliad", ruining Pushkin lot of blood, sweat, five years after successful completion of this "case", was the only member of  Academy, who voted against the election of Pushkin in academics, and, finally, is after the death of the poet has done everything possible to his funeral as soon as possible more quietly, as from a dogmatic point of view of  participation in the duel was considered attempted suicide or murder, and was equated with mortal sin. Normally speaking the attitude of the Church to Pushkin in his life, refer to "answer" extremely influential Moscow Metropolitan Filaret on Pushkin's poem "The Gift vain, a gift incidental "(1828). V. Nepomnyashchii wrote that it was "not a reprimand, not even sermon (?), and the council, and exhortation, a quiet tip Lyrics St Pushkin is deeply touched not only the wisdom,

accuracy in "Diagnosis" spiritual malady but as an act is "Christian" and that "n Bishop" "13, as if no Catholic or Protestant bishops, by definition, could not commit this act. "A" Filaret really is something unusual, but in order to better evaluate it, we must remember how This man was an outstanding hierarch of the Orthodox Church and what were his ideological positions. Many contemporaries, including Pushkin, saw a remarkable Filarete preacher and theologian, a man with a strong and independent character, but yet powerful and intolerant. He was a staunch conservative, negative attitude toward the secular culture, and was ready to come to terms with her only subject to its subordination to the Church, that is, turning it into a propaganda Orthodoxy as the only true doctrine of the spirit of the n people and the interests of 's state. Therefore, he insisted on G. Pavsky priest removed from duties educator heir throne, accusing him of Protestantism, and sharply criticized the "German lzheistolkovateley Bible. His influence was decisive in the work of the Commission on development of censorship regulations in 1828, thanks

to which, writes A. Dmitriev, "spiritual censorship, having the right to control the print edition has taken its rightful place judges n intellectual life 14. Filaret also played a crucial role in the organization of  ideological control Church of the system of public education: school curricula and textbooks approved, as a rule, only after its approval. Not surprisingly, 1860's, he expressed skepticism about the reforms of  Alexander II, in particularly objected to the Church's participation in the liberation of the peasants. If  all this to add that, in the words of Metropolitan Anthony (Khrapovitsky), y Filaret was "pretty hard heart, that even V. Nepomnyashchii recognizes that He enjoyed "a reputation for harsh and rigid" 15 and that he found sedition even Krylov and, according to the recollections A. Nikitenko, complained in 1834 Benckendorff to Pushkin for the reference in "Onegin" at the daws crosses the Moscow churches, seeing it as an insult shrines, it is unlikely that it "A" Pushkin could be perceived as a "quiet tip" and the phrase "wise tolerance. It was probably quite strict and does not tolerate objections notation. In light of the Pushkin's poem "In the hours of idle pastimes il boredom "does not look like the beginning of a dialogue between the secular writer and

church hierarchs. Such a dialogue could not take place - it was too different social position of the poet and all-powerful mitropolita16. Nepomnyashchii imposes credit Filaret fact that he is not punished for Pushkin's "The Gift of useless" (as wittily Sarnoff said, referring to the words of  modern anecdote: "A after all, and could slash "), and he in his own right. But exaggerate goodwill Filaret to Pushkin, too, apparently, do not: we can assume that Filaret his "answer" wanted to reason with great poet, put his gift at the service of the Church as well as Nicholas I wanted to put his service to the state. Attitude Church to Pushkin began to change only in 1880 after the famous speech Dostoevsky. Thanks to "Conversations" Archbishop Nikanor (Brovkovicha) published in 1887, in church circles began to form the concept Pushkin as a "prodigal son". For the first time at a high level recognized that Pushkin was a brilliant poet, but at the same time indicated that, as written Bishop Nicanor, he "not only impure thoughts, and felt, but did, and not only did, thought and felt, but expressed his thoughts and feelings, aspirations and actions of the lovely verses, "which makes them particularly

dangerous for the faithful. "This world - went Nicanor - he was a singer, saint and slave as much as another enemy of peace and negative 17. And If Pushkin nevertheless deserved, from the standpoint of the hierarch, forgiveness, then for the fact that he, like the Biblical prodigal son finally returned to the bosom of the Church:

La Religion Religiosa La Religion Religiosa

Aleksandr Pushkin 1823 En Kishiniov ingresó en la logia masónica Ovidio, pero su vida disoluta, las  juergas, correrías, amoríos, la pasión por los naipes y el juego, dos duelos y su convivencia durante dos meses con una tribu de gitanos agotaron la paciencia de Ínzov y Pushkin fue enviado a Odesa a las órdenes del general Voronstov Allí entró de nuevo en conflicto con el gobierno. La disciplina militar no se avenía con el carácter del poeta y empezó a galantear a la hija del general. Parece que a ella no le desagradaba, pero un magistral epigrama sobre el carácter del general Voronstov motivó el destierro y arresto domiciliario de Pushkin en la finca de su padre, Mijáilovskoye, provincia de Pskov, de 1824 a 1826. Se despidió de Odesa con su poema Al mar, de 1824. En Mijáilovskoye, tras la reprimenda paterna y acogido por su amada aya, Pushkin compuso seis capítulos de Eugenio Oneguin, el drama histórico Borís Godunov 1825 sobre la tragedia del zar Borís Godunov, el poema El conde Nulin, publicado en 1825 y el poema Los gitanos, publicado en 1827. Entonces estalló la rebelión de los decembristas, y el duro castigo infligido a sus miembros, casi todos poetas y amigos de Pushkin, le afectó profundamente. Estos eran los llamados poetas decembristas o pléyade decembrista, un grupo de poetas románticos surgidos a la sombra de la sublevación del 14 de diciembre de 1825, instigada por la ilegal Sociedad del Norte constituida en San Petersburgo entre 1821 y 1825; de origen aristocrático, partícipes o simpatizantes del movimiento de los decembristas, la mayoría sufrieron trabajos forzados o deportación; fueron vates de las libertades individuales y cívicas en la poesía rusa del Romanticismo, como Ryléyev, Küchelbecker, Odóyevski, Rayevski, Bestúzhev, etcétera. Sin embargo, se le permitió visitar al zar Nicolás I para exponer una petición de liberación, que consiguió y, aunque aparentemente Pushkin no había participado en la rebelión de diciembre de 1825 en San Petesburgo,...