The origin of Christianity in Russia is told by The Chronicle of Past Times , dated to the twelfth century. Before the tenth century, all the Slavs as well as the Varangians were pagans. At that time there existed in kyiv a Slavic mythology, and “a cult of nature and that of the deceased or ancestors. [1]” The first Russian converts to Christianity in the 9th century that have been traced were in fact of Scandinavian origin. Under Oleg, a Varangian prince at the beginning of the 10th century, kyiv extended to the east and approached the Byzantine Empire:he also led expeditions against Constantinople. The Russians then discovered other religions, notably Judaism and Islam. But it is Christianity that most appeals to warriors and merchants who observe it more closely. The Chronicle says that in 911 Emperor Leo VI sought to charm Russian ambassadors by raving about the religious art of Byzantium. Devoid of any institution, paganism is tolerant of various religions. Olga's journey and her baptism in Constantinople in 946 are a first step towards Christianity. Moreover, the contact with Christian Europe reinforces this religion for Rous which, without organization when it was pagan, is built on the ideological model of Byzantium.
Myth and reality are intertwined concerning the conversion of kyiv:informed by missionaries, Vladimir is seduced by Greek Christianity among the monotheistic religions, although it is a political choice. Indeed, in a multiethnic State, it is necessary to create cohesion. At that time, Latin Christianity was present only in newly converted Poland. The baptism of the prince follows, as well as that, collective, of the Kievans. In reality, it was not the missions that made kyiv Christian, but the will of the prince. Christianity became the official religion in 988. During the first years, Christian Russia submitted to the patriarchal seat of Constantinople. After having studied the gospel, Vladimir wishes to teach it also to the people:he thus imposes the instruction of the Byzantine culture on the Kievans. It is then compared in The Chronicle to a plowman who knew how to fertilize his land. As a prince, Vladimir fulfills his hereditary function:he must intervene in the life of the Church, where there is also a hierarchy. Moreover, Christianity responds perfectly to the “social and political interests of the princely dynasty. [2]” All the more reason to promote this new religion. From this agreement will come the system of fines, an alternative to the corporal punishment demanded by the clergy.
The first cathedral, namely Saint Sophia, was built in kyiv in 1017 by Yaroslav; it becomes the metropolitan seat of Russia. Then comes the famous Notre-Dame de la Dîme church. These constructions mark the beginning of Christian art, although the effusion of Vladimir then weakens. The decoration of the churches, not entirely Christian, approaches Romanesque art; the icons are very numerous. During this same century, and according to Byzantine canon law, the first metropolitan of Russia was born. It was during the reign of Yaroslav the Wise that Christianity experienced tremendous growth. If Vladimir is the plowman, Yaroslav represents the one who planted and germinated the seeds in the earth, an analogy of the people. Around 1051-1054, convents appeared in the capital, as well as two monasteries, namely:Saint-George and Sainte-Irene. The princes in turn founded several monasteries and convents. However, Mount Athos remains the place of reference abroad since the reign of Vladimir. At this time, Metropolitan Hilarion distinguished himself as a preacher. But the Russian Church is still too young to detach itself from the Patriarchate of Constantinople. Therefore, the Mother Church still remains very influential in kyiv due to its seniority. Bishoprics were created until the 13th century among the principalities by order of the princes. If the Church depends so much on them, it is for an economic reason:indeed, having few wealthy faithful, it must rely on the princes.
Although Christianity is the official religion, Russia is not fully evangelized. Despite a centuries-old conversion, the institution imposed by Vladimir remains very unequal. Indeed, religion essentially affects the upper classes, which gives it an “elitist aspect”, given that it still has hints of paganism. If we take the example of slavery, it survived, even consolidated during the process of Christianization although it was contrary to the precepts of the Church. In addition, depending on an external model makes diffusion slow, and does not reach all of Russia. This is why evangelization is only partial; take as proof the absence of heresy during Christianization. Moreover, Russia lags behind Byzantium, which has evolved and developed religious customs. The Russian Church then set up offices, and in the 11th century a liturgy was established. The Christian ideal is based on the notion of holiness:therefore, everything that touches on paganism is called impure. The relics quickly became essential, although there were only a few canonized Russians, apart from Boris and Gleb - soon followed by Theodosius of the Caves - who gave rise to a veritable "apology for the martyr" But the two brothers did more a part of the princely power than of the Russian Church, and the limited number of Russian saints “attests to the weak expansion of Christianity. »
Little by little, Russia broke away from the Byzantine model and developed its own customs. Since the origin of Christianization, the Russian Varangians maintained a close relationship with Constantinople. Above all, the Russian Church did not represent a threat to the Byzantine Empire:“in Byzantium, Russian princes were not considered as sovereigns who could cast umbrage against the authority of the Basileus. [3]” The Russian Church also inherited influences other than Byzantine through its recent conversion, and also because of the prince’s contacts with Europe. In the 13th century, the ecclesiastical organization improved, and the dioceses were strengthened. On the political side, Pre-Mongolian Russia is independent.
The expansion of Christianity in Russia builds churches, but also a written culture. However, the choice of language proved to be complicated for the first Christians of kyiv:if Greek was used at the beginning of Christianization, it was Old Slavic which was adopted in the 11th century for the liturgy. It becomes the famous Russian Slavonic. Written culture then becomes almost exclusively religious, even in Russian literature which makes it its main theme. With the writings translated from Greek, a culture that was both Slavic and Byzantine was born in the Rus of kyiv, and served to promote Christianity. As Byzantine works are purposely designed to be universal, Russia readily adopts them.
By making the sacred texts written in Slavonic intelligible, Cyril enabled a new Christian culture, and even a “cultural identity” which really stood out from the patriarchate of Constantinople. Until then, we relied on the art of Byzantium, such as mosaics; but from this found identity, artists and writers themselves build a religious art, representing the divine in their works.