DOI: 10.15146/r3gq38
title: DEVELOPMENT OF CHURCH MONUMENTAL ARCHITECTURE IN MODERN RUSSIA

description: The article examines church architecture in modern Russia. The historical
 processes of the development of church architecture are analyzed and
 systematized not only from the point of view of formal stylistic but also
 global significance. For this purpose, for the first time, a wide range of
 sources containing information on the sacred component of church art and
 on the monuments of temple architecture was studied. At the same time,
 many fragments of sources were first translated into English. The article
 uses historical and retrospective research methods that allowed to study
 the theoretical legacy of the modern period in the history of Russia and
 at the same time to generalize the place of Russian church architecture in
 the general context of European architectural development.  
description: Formation of the
 methodological basis of the data set is conditioned by the goal-setting
 attitude and is determined by the integrative nature of the culturological
 field of knowledge. The methods of comparative-historical,
 historical-typological, structural-systemic and semiotic methods are
 applied in the work.<br> Comparative and historical-typological
 procedures in the analysis of facts on a long stretch of historical time
 made it possible to reveal patterns in the relationship between the state,
 government, society and the church as a spiritual institution, as well as
 those general trends that determine their specifics.<br> It is
 important for us to move on to the characteristics of the religious
 picture of the world and the place in it of a person, the system of values
 and ritual practice with regard to the nonOrthodox church (culture) and
 new faiths.<br> The methods of the structural-system method allowed
 us to consider the structure of the church as a relatively stable set of
 relations of elements.  
description:   <strong>I. INTRODUCTION</strong><br>
  <br> The relevance of the research topic is explained by the
 complexity of the sociocultural situation in Russia as a whole. The
 process of restructuring that began in the 1990s led to the collapse of
 communist ideology, the expansion of the values of Western culture, which
 resulted in a decline in morality and the growth of lack of spirituality.
 In addition, the penetration of "new religions" into the Russian
 culture on the wave of democratization of society has created a clear
 threat to the disintegration of the worldview ideals and values of Russian
 culture, among which are traditional (religious) spiritual
 values.<br> The Russian State and the Orthodox Church have a
 historical experience in regulating relations with non-Orthodox Christian
 confessions and religious non-Christian communities, and this is
 especially true today, since the question of tolerance is the most
 controversial and problematic in today's post-Soviet Russian
 space.<br> In recent decades it has become customary to talk about a
 religious revival in our country. This statement is based on a visible
 increase in the number of believers, the restoration and construction of
 religious buildings, the growing role of religion and religious
 organizations in cultural and social life. However, the "religious
 renaissance" does not affect the deeper layers of consciousness; it
 covers mainly the middle and older generations.<br> The
 transformation of religion into a significant factor in the life of modern
 Russian society is accompanied by the formation in the religious sphere of
 a new system of contradictions that affect the entire national security
 system of the country, primarily its kind of spiritual security.
 Proceeding from this, it is assumed that the criteria for ensuring
 security in the religious sphere can be defined as the criteria laid down
 in the Article 11 of Part 5 of the Federal Law "On Freedom of
 Conscience and on Religious Associations".<br> Ensuring the
 national security of the Russian Federation includes also the protection
 of cultural, spiritual and moral heritage, historical traditions and norms
 of public life, the preservation of the cultural heritage of all the
 peoples of Russia, the formation of state policy in the field of spiritual
 and moral education of the population.<br> An undoubted relevance is
 the study of the problem of church-state relations in cultural historical
 retrospect and modern society. Their analysis allows you to take into
 account past experience, contributes to the development of an acceptable
 concept of the relationship between the state and the church, Orthodoxy
 and other religions and confessions at the present stage, the choice of
 ways of church-state interaction.<br>  <br>
 <strong> <br> II. RESULTS</strong><br>  <br>
 At any stage of development, the dynamics of state-church relations in
 Russia is determined by socio-political and cultural-historical
 conditions. The relations between such institutions as the State and the
 Church are in interaction with the changes of the political system of the
 country.<br> After the victory of the 1917 revolution, an attempt
 was made by the state to substitute Orthodox spirituality, which was
 determined by the core of Russian culture, communist ideology. Proclaiming
 a secular society, the communist ideologues imposed by new values on the
 Russian people that orient people to build a new society in which there is
 no place for religion. Secularization, in fact, it implies the advancement
 of the worldly values as well as in the spiritual life of Russia. In the
 destruction of spiritual traditions in the life of Russian society, the
 threat of the existence of all.<br> The assertion of the values of
 secular culture led to the emergence of a different form of ecclesiastical
 relations, expressed in the principle of the separation of church and
 state, legislatively enshrined in the constitutions. This meant that the
 Orthodox religion was ceased to be state ideology, instead of an
 anti-religious ideology was asserted. A distinctive feature of this form
 of ecclesiastical relations was that, while declaring its non-interference
 in the affairs of the church, the state at the same time limited its role
 in society, making it dependent on the ideology that it (the state)
 conducts.<br> Soviet power, pursuing certain ideological goals - to
 end religion as an obsolete and hostile to the new order of the worldview,
 continued its offensive against the church. Closed and defeated temples,
 priests and representatives of the higher clergy were both exiled or
 shot.<br> Church services were limited, religious processions and
 religious holidays were banned. At the same time, new public organizations
 were created.<br> The situation changed dramatically with the
 outbreak of World War II. From the very first days of its existence, the
 Church was issued a condemnation of fascism and was called on to collect
 money for the motherland. The patriotic position of the clergy and
 believers served as the basis for the warming of relations between the
 state and the Church. The church of the church was tested to its
 spirituality. During the war, the Church came out of the position of
 solidarity, consolidation of the society, based on patriotism, the heroic
 experience, and the rich spiritual traditions of the people. In the face
 of the threat of the destruction of the Soviet Union, Stalin's
 government turned to the church as an organization capable of rallying the
 people, raising and consolidating its spirit, and the church, its
 strength, ability and devotion to the state. It was not disappeared,
 moreover, it is still great.<br> In 1945, the Council of
 People's Commissars of the Soviet Union granted religious
 organizations the rights of the church in the interests of leasing,
 building, purchase of houses, transport and utensils for church needs. In
 the Soviet press, anti-religious propaganda practically ceased. Although
 slowly, but the buildings selected by the authorities for churches began
 to return, they began to be equipped with utensils necessary for canonical
 services.<br> However, from the mid-1950s onwards, the cases of
 administration became regular. This was facilitated by the fact that most
 foreign religious organizations were involved in a "cold war"
 against the USSR. In many countries, the activity of clerical parties has
 become more active. Clergy, an insult to the feelings of believers,
 replaced systematic and in-depth propaganda of scientific, atheistic
 views. Throughout the post-war period, the state, declaring its loyalty to
 the church on the world stage, did not stop the offensive on its
 rights.<br> In the 1960s, with the coming to power of Khrushchev,
 relations between the state and the church began to decline. Decisions and
 decrees on strengthening atheistic propaganda are the result of adoption
 and active policy of the Soviet power.<br> The main feature of this
 period is the desire of the authorities to establish complete control over
 all manifestations of church life. Anti-religious work was recognized as
 the main lever in the formation of a scientific-materialistic worldview.
 The construction of a "society without religion"<br> When
 L.I. Brezhnev came to power, an anti-religious campaign ceased in the
 country, the closure of churches and monasteries ceased, but atheist
 propaganda did not stop among the population.<br> In general, until
 the late 1980s, the state, observing the demand for struggle against
 religion, implemented it in various forms of atheistic propaganda,
 accompanied by increased oppression of the church, control of its
 activities and even interference in internal church affairs.<br> The
 desire to root out the Faith during the years of Soviet power has led to a
 catastrophic mental and spiritual weakening of subsequent
 generations.<br> The process of restructuring, which began in the
 1990s, led to the collapse of communist ideology, and the expansion of the
 values of Western culture led to a drop in morality and an increase in the
 lack of spirituality of a particular part of the youth. The religious
 revival in postSoviet Russia was associated with the destruction of the
 ideals and value system of the Soviet period. In addition, the process of
 the penetration of "new religions" into Russian culture on the
 wave of democratization of society created a clear threat of the breakdown
 of the ideological ideals and values of Russian culture.<br> The
 current situation contributed to the crisis of humanism, which gave rise
 to a feeling of pessimism, hopelessness of life, psychological sensations
 of the fragility of the surrounding world in the population of Russia.
  <br> In a very short period of time, a single state that largely
 defined the geopolitical picture of the world disappeared, the state
 structure, institutions of power and its attributes changed radically, the
 process of forming a new legal order and state ideology began, and the
 system of priorities and values collapsed. In the context of the spiritual
 and moral crisis, the need was recognized to return Russia to national
 identity. In these conditions, the authorities realized the need to form a
 new system of values that requires certain spiritual guidelines, in which
 quality the values of Orthodox culture could perform.   <strong>III.
 DISCUSSION<br>  </strong><br> In modern Russia, the
 scientific interest of researchers to the problems of religion, the
 attitude of society towards it, and the process of revival of Orthodox
 traditions has greatly increased. The problems of church and state
 relations in the cultural and historical retrospective and at the present
 stage of the development of society are now devoted to a sufficient number
 of works of researchers. Among them, it should be noted the work of
 scientists such as V.A. Alekseeva, S.A. Gvozdeva, V.A. Kuroyedov, S.S.
 Levoshko, M.I. Odintsov, V.I. Kupriyanova and others.<br> An
 analysis of the cultural and historical situation that had developed in
 Russia from the point of view of relations between state structures and
 the church contains the works of L.V. Dragunova, S.M. Dudaryonok, V.I.
 Kupriyanova, M.B. Serdyuk and others.<br> A process of globalization
 that threatens the loss of national and spiritual identity accompanies the
 process of reviving the traditions of Orthodox culture in Russia. These
 problems are developed in the writings of scientists such as Yu.Yu.
 Bulycheva, A.L. Kazina, A.I.<br> Kugaya, A.P. Serova, N.K. Simakova,
 A.N. Shvechikova and others.  <br> Among them, we want to highlight
 the work of A.I. Kuga "Orthodoxy and SelfIdentification of Russia in
 the XXI Century." In this paper the process of loss of identity is
 considered, since in recent years values alien to Russian culture,
 including spiritual ones, have been imposed. According to A.I. Kuga, the
 essence of the spiritual crisis that engulfed modern Russia, is the loss
 of supra-individual values.<br> The historical experience of
 Orthodoxy in the field of architecture largely determines the semantic and
 artistic content of the temple architecture at the present stage. The
 history of the formation of Russian temple architecture is connected with
 the cultural and historical development of Russia.  <br> In the
 analysis of the specifics of modern temple construction, the work took
 into account the works of such authors as M.V. Alpatov, G. Arnheim, A.V.
 Bunin, V.L. Glazychev, N.F. Gulyanitsky, A.E. Gutnov, A.V. Ikonnikov, G.I.
 Iskrzytsky, Т.D. Kilpe, N.P. Kradin, A.A. Lazarev, A.G. Lazarev, F.A.
 Novikov, V.I. Pilyavsky, P.A. Rappoport, T.Savarenskaya, I.S. Serov, Yu.S.
 Ushakov, etc.<br> An appeal to literature on urban planning and
 temple construction is because the authors of the projects of modern
 churches, irrespective of the time and place of their construction, use
 traditional methods and follow the Orthodox canons in their
 work.<br>   <strong>IV. CONCLUSION</strong><br>
  <br> At present, we can observe the revival of Orthodox culture,
 which is also taking place at the level of traditional forms of religious
 activity. Such traditional forms include enlightenment, patriotic
 education, charity and missionary activity. Russian citizens, various
 organizations, enterprises make donations for the construction or
 improvement of churches.<br> The temple in the modern socio-cultural
 situation becomes a structural centre of the formation of Orthodox
 culture. There is not only the restoration of destroyed churches, but also
 new ones are being built, the traditional mission of the church is being
 restored as a key factor in the socio-cultural stability and unification
 of Russians around the priorities of morality, justice, peace-making. The
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