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This paper aims to research the social roles of Russian Orthodox Church (ROC) from 1988. the time of change in religious policy under Mikhail Gorvachev to 1998. From this year onwards, believers began to realize that they could engage in previously forbidden activities such as charitable and welfare work, running Sunday schools, painting christian literature. and so on. It also demonstrates how these areas of activities were influenced by the social changes.
The new 'Law of Freedom of conscience' adopted in 1990 was to apply equally to all religions. but from its inception the Russian Orthodox Church was well to the fore. Paper begins with the review of ROC's pastoral activities, and shows how they are related to revival of the Church.
Especially ROC as the largest and most prominent religious organization in Russia had already begun to seize advantage of new opportunities. Its demands for massive restoration of churches were illustrated as a request for the spiritual and cultural revival of Russia. And this kind of demands was frequently developed to insist on the full return of the land and monastery to the Church. The return of churches in ruins and requiring restoration gave ROC chance to call for state assistance for sharing monuments of religious culture with believers and granting the Church on a legal basis the status of educational or charitable centers.
The second stage of the social activities of ROC commenced with the social and moral crises of society. Believers were called upon to help with problems of tragic disasters. like the Chernovil' explosion of 1986 and the Armenian earthquake of 1989. Recently. regarding its charitable activities as useful opportunity to introduce religious teaching to unbelievers in difficulties. ROC has interest in enlargement of its share in social activities.
Perhaps education is the biggest challenge of all areas of the ROC's work. It requires vast human as well as financial resources. In addition to expanding academies and universities for higher theological education. a number of Orthodox schools for general education and Sunday schools for parishioners began to open in 1990s.
In the spite of the general extension of its socially useful activities the ROC has put emphasis on spiritual rebirth of believers. which causes an argument about appreciation of its social role. The restrictions enforced on individual priests and parishes are no longer those of the communist regime but come from with the church itself.
The new 'Law of Freedom of conscience' adopted in 1990 was to apply equally to all religions. but from its inception the Russian Orthodox Church was well to the fore. Paper begins with the review of ROC's pastoral activities, and shows how they are related to revival of the Church.
Especially ROC as the largest and most prominent religious organization in Russia had already begun to seize advantage of new opportunities. Its demands for massive restoration of churches were illustrated as a request for the spiritual and cultural revival of Russia. And this kind of demands was frequently developed to insist on the full return of the land and monastery to the Church. The return of churches in ruins and requiring restoration gave ROC chance to call for state assistance for sharing monuments of religious culture with believers and granting the Church on a legal basis the status of educational or charitable centers.
The second stage of the social activities of ROC commenced with the social and moral crises of society. Believers were called upon to help with problems of tragic disasters. like the Chernovil' explosion of 1986 and the Armenian earthquake of 1989. Recently. regarding its charitable activities as useful opportunity to introduce religious teaching to unbelievers in difficulties. ROC has interest in enlargement of its share in social activities.
Perhaps education is the biggest challenge of all areas of the ROC's work. It requires vast human as well as financial resources. In addition to expanding academies and universities for higher theological education. a number of Orthodox schools for general education and Sunday schools for parishioners began to open in 1990s.
In the spite of the general extension of its socially useful activities the ROC has put emphasis on spiritual rebirth of believers. which causes an argument about appreciation of its social role. The restrictions enforced on individual priests and parishes are no longer those of the communist regime but come from with the church itself.
목차
Ⅰ. 머리말
Ⅱ. 사목활동에서 사회활동으로
Ⅲ. 교회의 문화활동
Ⅳ. 자선활동
Ⅴ. 교육활동
Ⅵ. 맺음말
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2009-309-018919327