Миссия и насилие. Понуждение к вере в истории православия. Том 1

«Semeynoe nasylye» stalo pryvychnym termynom, oboznachayushchym nasy lye so storony togo, kto vrode by lyubyt tebya y deklaryruet zabotu o tebe. Tserkovnye vlasty podcherkyvayut svoy paternalyzm y svoyu «otecheskuyu zabotu» o svoykh «chadakh». Y eto pozvolyaet ym ne prosto dopuskat nasylye, no y opravdyvat ego. Odyn yz pryemov etogo opravdanyya – eto otrytsanye: mol, v ystoryy pra voslavyya ne bylo ynkvyzytsyy y polytseyskogo nasylyya. Na dele byly y teo ryya y praktyka ponuzhdenyya k vere. Prychem y to y drugoe yskhodylo ot pravo slavnykh svyatykh y zakrepleno v tserkovnom prave. Eta knyga daet obylnuyu fakturu. Y pokazyvaet, chto eto ne sluchaynye «otklonenyya», a nechto, krepko vshytoe v matrytsu pravoslavnoy kultury y gotovoe vosproyzvesty sebya. V to zhe vremya avtor, do svoey vynuzhdennoy emygratsyy byvshyy profes sorom Moskovskoy Dukhovnoy Akademyy, schytaet, chto dazhe vnutry pravosla vyya chelovek mozhet sdelat svoy lychnyy vybor – stat otlychnykom v shkole «bogoslovyya nenavysty», yly zhe byt autsayderom, no na storone «bogoslo vyya lyubvy».

"Domestic violence" has become a familiar term for violence from someone who seems to love you and professes to care for you. The church authorities emphasize their paternalism and their "fatherly concern" for their "children." And this allows them not only to allow violence, but also to justify it. One of the methods of this justification is denial: they say that in the history of Orthodoxy there was no Inquisition and police violence. In fact, there was both the theory and the practice of forcing faith. Moreover, both emanated from the law of the glorious saints and are enshrined in church law. This book provides abundant texture. And it shows that these are not random "deviations", but something firmly embedded in the matrix of Orthodox culture and ready to reproduce itself. At the same time, the author, who was a professor at the Moscow Theological Academy before his forced emigration, believes that even within the legal system, a person can make his own personal choice – to become an excellent student at the school of the theology of hate, or to be an outsider, but on the side of the theology of love.