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Thanks to the efforts of restorers this icon was itself only revealed to the amazed eyes of mankind at the beginning of the 20th century, as an answer to the general questioning about the essence and nature of the sobornost element.
Let us try for a moment to imagine what Russian Orthodox culture could have been like by the end of the 19th century, if the age of Sergius theology and Rublev's icon-painting had been not its height, but merely the point of departure for further.
Yet does Rublev's "Trinity that supreme image of sobornost, contain the slightest hint of the totalitarian suppression of the individual?
But they do not know that he in whom the Holy Spirit dwells is not harmed by riches, for his soul is all in God, and it was changed by God and forgot its riches and fine dress.And what it could have been like now.A theme show about fire.The foundation of the spiritual health and moral integrity of the Russian people was laid here over the centuries, No matter what forces attacked the Church, what temptations shook and undermined it from within, it always performed this service and continues to do.This is often mis"d as something like, Fairy tales do not tell children that dragons exist.After Peter I the church policy of the Russian state fluctuated between one extreme and the other: the line changed with almost each new monarch.Following their example, Metropolitan Gavriil began to establish monastic "anachoretism to revive the traditions of Orthodox elders.Among the many Russian monks on Mount Athos at that time a dogmatic dispute arose on the nature of the name "Jesus".Seraphim addresses every newcomer as "my joy!" His nuns are robed in white instead of black.The Russian lmyaslavtsy had no knowledge of Palamas dogmatic doctrine, however.While Russian Orthodox thought was stagnating in immobility and being nourished, not by the living patristic word but by the dead food of Jesuit scholastics which had been implanted in church schools ever since the Petrine period, extra-church culture dealt Christian culture some terrible, destructive.Internally weakened, it could do nothing to resist Peter's despotism.The alternative was either to force Moscow ways on the South Russian Church blackjack online casino ipad or to Latinize further oneself, to "reform" Moscow church life on Kievan lines.Or did it still need the revolution of 1917?The Diveyevo chronicles have preserved Seraphim's prophecy about the tsar's family visiting Diveyevo; about the defence of the place against the Anti-Christ; about the four appanages (allotments) of the Theotokos" - Iberia (the present Abkhazia Athos, Kiev and Diveyevo; about the future personal resurrection."The disunity with the Eastern or Greek church, - wrote Feofan, - is a great evil for Russia.
Formally this could still be understood as a repetition of the symphony of Tsar and Patriarch, but Nikon wanted to go further: to turn into a rule the example of Patriarch Philaret Romanov who guided his son Michael in affairs of state.
The first of these forms (theology) had not managed to develop enough in Russia, and the next two (hesychasts mysticism and iconography) were almost entirely destroyed or distorted in the 16th century.
The attempt to destroy this last stronghold was countered by the people with the Old Believers schism.
The candidate was Russian, Georgy Dashkov, Metropolitan of Rostov, which was an obvious challenge to the domination by the Ukrainian higher clergy established under Peter I seventy years of Babylonian captivity as the Russian hierarchs referred to it with bitter humor).