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Alexander Kireev : Turn-of-the-century Slavophile and the Russian Orthodox Church, 1890-1910
Abstract
John D. Basil, Alexander Kireev: turn-of-the-century Slavophile and the Russian Orthodox Church, 1890-1910.
Alexander Kireev was an active Neo-slavophile in Russian Orthodox Church politics throughout his public career, which spanned the time between 1870 and 1910. The princi pal points of what he called his Weltanschauung included (a) the need for a holy and indissoluble link among church, state and the people of Russia (b) the belief that special gifts had been granted to Slavic peoples, and (c) the conviction that the basis of Western Christianity was weak. He rejected parliamentary and democratic рпх-edurcs as unsuited for Russia, but favored a version of ecumenical theology. His views are still popular with some Russians.
During his lifetime, Russian liberals criticized him as a reactionary, while conservatives criticized him for converting tradition into an ideology. Kireev died in 1910. His letters were published in two volumes in St. Petersburg in 1912.
This chapter starts with an overview of the contentious issue of the demarcation of Solov’ëv’s intellectual development into distinct periods. For the purposes of this study, there are three, the second of which spans most of the 1880s in which Solov’ëv involved himself principally in religious and nationality issues. He intellectually distanced himself gradually during these years from his previous allies within the Slavophile movement, and in doing so he found cautious new ones within the “liberal” camp. Whereas Solov’ëv wrote no distinctively philosophical pieces during these years, his literary contributions revolved around moral themes and his view of the role of the Russian nation in his philosophy of history.
This article explores one of the oldest controversies over Slavophile thought: the question of whether it is a form of liberalism or conservatism. The author reassesses understudied neo-Slavophile ideologists through the prism of the debates on the public sphere. The paper focuses on the popular journalist S. F. Sharapov (1855-1911) and his utopias. Sharapov and the plethora of the Slavophile intellectuals, such as N. P. Aksakov, A. A. Kireev, D. A. Khomiakov, I. F. Romanov, A. G. Shcherbatov, and A. V. Vasil'ev, worked out a project of autocracy based upon local self-government. Their project featured such elements of liberalism as humanism, freedom of conscience and the press, and toleration of the non-Russian and non-Orthodox subjects of the Empire. One of the central themes of the neo-Slavophile project was criticism of the bureaucratic imperial regime and offering proposals of comprehensive reforms. At the same time, neo-Slavophilism embraced anti-Semitism and a deep-rooted aversion to the West and Western political practices. The distinctiveness of the neo-Slavophiles consisted of the Messianic belief in Russia's uniqueness and ability to develop a 'truly liberal' political regime, in which rigorously observed Christian morality would be present alongside civil rights and freedoms. The paper argues that Slavophilism is not a repository of ready-made illiberal ideas, but a practice of social criticism, which comes up when attempts at political modernization in Russia are half-hearted or have failed.
In 1900–1904 neo‐Slavophiles stood in the forefront of the Liberation movement against the Russian ancien régime, but the revolution of 1905–07 undermined their political position as an ‘influential minority’ and broke down fundaments of their ideology. This article discusses the reasons behind the Slavophiles’ inability to adapt themselves to changing political reality through the example of Sergei Sharapov, a popular journalist and an ideologist of the ‘people's monarchy’, a theory which failed to reconcile its Messianic principles with parliamentary rule.
In any overall assessment of the changing relationship between the church and the state in late imperial Russia it is important to include an account of the thought and activity of Konstantin Petrovich Pobedonostsev. Although not a clergyman, he was probably the most visible of all Orthodox Church figures of the period, both in the empire and in Western Europe. As the emperor's Ober Procurator of the Most Holy Governing Synod, a post he occupied between 1880 and 1905, he was the perfectly placed official to represent the power of the Romanov government in church affairs and, in its turn, the will and needs of the church to the emperor and his chief councilors of state. Nor, in this case, was it merely the office that made the man. Pobedonostsev himself was a thoughtful and critical student of Western and Russian culture who used his authority in a way that fulfilled his own visions and not the whims of the tsar. He was not a Count Protasov, the loyal Ober Procurator of Nicholas I, and he insisted that the office of Ober Procurator stand equally in the high councils of the tsar along with all other government ministries. Finally, it must be added that Pobedonostsev revealed in his thought and in his public acts a consistent body of religious and political opinion that enjoyed a respectable following among the so-called conservatives of the educated classes, and he was known and admired in this company both for the views he espoused and for the enemies he made.
Revue internationale de Théologie, II, vn ( 1894): 529. 28Sblizhenie slavian Kireev, I: 27-29. 29. "O sozyve vselenskogo i pomestnogo soborov Kireev, II: 382. 30
- Alexandre Kiréeff Considérations Sur La Lettre De
- M Le
- Meyrich
Alexandre Kiréeff, "Quelques considérations sur la lettre de M. le chanoine Meyrich," Revue
internationale de Théologie, II, vn ( 1894): 529.
28. "Sblizhenie slavian," Kireev, I: 27-29.
29. "O sozyve vselenskogo i pomestnogo soborov," Kireev, II: 382.
30. "Vvedenie к staťiam politicheskogo soderzhaniia," Kireev, II: x.
An introduction to nineteenth-century Slavophilism: a study in ideas; II: IV. Kireevskij (The Hague, 1972): 215, 217, 238. 37. P. MiliukovRazlozhenie slavianofil'stva
- K Peter
- Sept Christoff
Peter K. Christoff, An introduction to nineteenth-century Slavophilism: a study in ideas; II:
IV. Kireevskij (The Hague, 1972): 215, 217, 238.
37. P. Miliukov, "Razlozhenie slavianofil'stva," Voprosy filosofii i psikhologii (May and Sept.
The political sensitivity of the Church-state issue could have been felt during the censure of
- James W Cunningham
James W. Cunningham, A vanquished hope: the movement for Church renewal in Russia, 1905-1906 (Crestwood, New York, 1981): 95-100.
2. The political sensitivity of the Church-state issue could have been felt during the censure of
Bogoslovskii vestnik
- V A Sokolov
- A A Pamiati
- Kireeva
V.A. Sokolov, "Pamiati A.A. Kireeva," Bogoslovskii vestnik, XX, 3 (Sept. 191 1): 641.
Rech' na torzhestvennom zasedanii Slavianskogo Blagotvoritel'nogo Obshchestva v deviativekovuiu godovshchinu kreshscheniia Rusi v 1888 godu
- Kireev
Kireev, II: ix; and 1 : 176.
10. "Rech' na torzhestvennom zasedanii Slavianskogo Blagotvoritel'nogo Obshchestva v deviativekovuiu godovshchinu kreshscheniia Rusi v 1888 godu," Kireev, II: 22-23.
Le teorie del Generále Alessandro Kireev sul' unione delle Chiese
- John D Basil
John D. Basil, "Russian Orthodox response to the Old Catholics, 1870-1905," in Dennis
J. Dunn, ed. Religion and nationalism in Eastern Europe and the Soviet Union (London, 1987): 68.
16. P. A. Palmieri, "Le teorie del Generále Alessandro Kireev sul' unione delle Chiese," Bessarione
IX, Series III (1912): 200.
Orden iezuitov, ego organizatsiia, uchenie, deiatel'nost' i istoriia
Kireev's response to Leont'ev's Plemennaia politika как orudie vsemirnoi revoliutsii was
entitled, "Narodnaia politika, как osnova poriadka," Kireev, I: 83-92.
18. "Orden iezuitov, ego organizatsiia, uchenie, deiatel'nost' i istoriia," Kireev, П: 6.
19. "NeskoFko zamechanii na staťi V.S. Solov'eva 'Velikii spor'," Kireev, II: 224.
20. "Kongressy v Gaage," Kireev, П: 49.
21. "Neskolko zamechanii...," art. cit.: 220, 231.
22. "Pis'mo к izdateliu Russkogo obozreniia," and "Pis'mo v redaktsiiu," Kireev, II: 94, 97.
23. A. Kiréeff, "Quelques lettres sur l'infaillibilité du pape," Revue internationale de Théologie, I, П
(1893): 288.
24. "I* général Kireeff et le Journal de Genève," ibid., Ш, x (1895): 391.
25. "Sushchnosť slavianofil'skogo ucheniia," Kireev, I: 3-4, 9.
26. A. Kireev, "Pis'mo к izdateliu," Moskovskie vědomosti, 165 (June 16, 1892): 2-3.
Kireev, I: 153-157. Nicholas V. Riasanovsky comes close to reaching the same conclusion as Miliukov, Russia and the West in the teaching of the Slavophiles: a study of romantic ideology
- P Miliukov
P. Miliukov, "Razlozhenie slavianofil'stva," Voprosy filosofii i psikhologii (May and Sept.
1893): 46-50, 92-93. Miliukov did not mention Kireev by name in this article, but the general
responded as though it was directed at him, "Nashi protivniki i nashi soiuzniki," Kireev, I: 153-157. Nicholas
V. Riasanovsky comes close to reaching the same conclusion as Miliukov, Russia and the West in the
teaching of the Slavophiles: a study of romantic ideology (Cambridge, Mass, 1952): 118.
38. "Proti vorechiia nashei kul'tury," in Sobranie sochinenii Kn. Sergeia Nikolaevicha Trubetskogo
(Moscow, 1907), I: 213, 221.
Otnoshenie gosudarstva к tserkvipo vozzreniiam naibolee vidnykh nashikh pisatelei i obshchestvennykh deiatelei
- P S Troitskii
P.S. Troitskii, Otnoshenie gosudarstva к tserkvipo vozzreniiam naibolee vidnykh nashikh pisatelei i obshchestvennykh deiatelei (Moscow, 1909): 106.