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430; F. 637. Of Repinsky K.G. 821; F.1000. Of the Collection of individual sources. 2. 79).

The monography consists of four chapters, a conclusion, a bibliography and appendixes.

In the first chapter Changes in church administration we consider the peculiarities of the new approach to formation of the synodic structure and reformation of Russian Orthodox Church administration.

In the secod chapter titled The reformation of the system of religious education. Establishment and activities of the church censorship we analyse the measures of the government aimed at reorganization of religious educational institutions in 18081814 and the process of increasing control of the church authorities over publishing Russian religious literature.

The third chapter The roots of ecumenic movement in Europe and the first experience of the Bible movement in Russia in the first quarter of the XIXth c. is devoted to the attempts of putting into practice the idea of uniting all Christian Churches in the of peace and consent on the earth, to the origin of the Bible movement in Russia, the activities of the Russian Bible Society and its importance in home and foreign policy in Alexandrian age.

The fourth chapter The Ministry of religious affairs and public education characterizes the final stage of formation of church administration and the state religious policy on the whole, failure of the nitedMinistry and the govenments idea of uniting all churches.

The text of the monography is arranged according to the speculative principle with aview to better studing the questions touched upon in the book.

As a result of the research it turned out that having abolished the state and religious dual power at the beginning of the XVIIIth c., Russia stepped on the way of gradual incorporation of the church administration INSTITUTIONS into the system of State Administration. This process was quickened in the early XIXth c., as Russia had already been formed as a political and milticonfessional state structure.

To maintain its integrity it was necessary to centralise administration of all Deligion, including Orthodox Church.

After the war of 1812 the religions factor became more significante in Russias policy. Alexander the First and his associates got interested in the religions and social Utopia of the Evangelical State. Having some genetic links with Europe, Russia could easily accept European tendency to unite all churches and work out a universal way of thinking. Russias own geopolitical problems made the question of the role of religion and church in the state important, and these problems served as the cause for Russias readiness to join European geopolitical concept.

In responce to the new needs of that period the Russian Bible Society and the united religious institution headed by Golitsin A.N.

were set up. In terms of law Russian Orthodox Church didnt lose its significance as the main state church, but in administration it became equal to other churches. Russian Orthodox Church strengthened its status after Alexander the First had realised his failure in creating the new Ministry. But the tendency to increase the pressure of secular power over church didnt weaken even after the Ministry of religious affairs and public education had been abolished.

The reformation of religious education in the first quarter of the XIXth century was also initiated by the government and it is considered to be further reorganisation of secular school.

Chronologically precuding the creation of the dual Ministry, this school had some features of the still existing in the government and society education cult, which soon was replaced by religious exaltation and mysticism.




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