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

"Semeĭnoe nasilie" stalo privychnym terminom, oboznachai͡ushchim nasi lie so storony togo, kto vrode by li͡ubit tebi͡a i deklariruet zabotu o tebe. T͡Serkovnye vlasti podcherkivai͡ut svoĭ paternalizm i svoi͡u "otecheskui͡u zabotu" o svoikh "chadakh". I ėto pozvoli͡aet im ne prosto dopuskatʹ nasilie, no i opravdyvatʹ ego. Odin iz priemov ėtogo opravdanii͡a - ėto otrit͡sanie: mol, v istorii pra voslavii͡a ne bylo inkvizit͡sii i polit͡seĭskogo nasilii͡a. Na dele byli i teo rii͡a i praktika ponuzhdenii͡a k vere. Prichem i to i drugoe iskhodilo ot pravo slavnykh svi͡atykh i zakrepleno v t͡serkovnom prave. Ėta kniga daet obilʹnui͡u fakturu. I pokazyvaet, chto ėto ne sluchaĭnye "otklonenii͡a", a nechto, krepko vshitoe v matrit͡su pravoslavnoĭ kulʹtury i gotovoe vosproizvesti sebi͡a. V to zhe vremi͡a avtor, do svoeĭ vynuzhdennoĭ ėmigrat͡sii byvshiĭ profes sorom Moskovskoĭ Dukhovnoĭ Akademii, schitaet, chto dazhe vnutri pravosla vii͡a chelovek mozhet sdelatʹ svoĭ lichnyĭ vybor - statʹ otlichnikom v shkole "bogoslovii͡a nenavisti", ili zhe bytʹ autsaĭderom, no na storone "bogoslo vii͡a li͡ubvi".

"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.