A. N. Mouravieff
Introduction of Christianity into Russia (A.D. 988-1015)
Conversion of Vladimir the Great

Part of Constantinoupolis on the web section of Elpenor's history resources

Page 9

Georges Florovsky observes:    "Hellenism has placed its eternal character upon the Church. It has become an inseparable part of her very being and as such every Christian is, to some extent, a Hellene. Hellenism is not simply a phase in the history of Christianity but a cornerstone in its life… There is no Catholic Christian theology outside of Hellenism."    Florovsky refers, of course, to the period of Christian antiquity, which developed under the influence of the Greek language, thought, piety, mysticism, and ethos. Christianity and Hellenism emerged as new synthesis in the Greek East and the Latin West of the Roman Empire. ...    And Georges Florovsky adds:    "The task of our time, in the Orthodox world, is to rebuild the Christian-Hellenic culture, not out of the relics and memories of the past, but out of the perennial spirit of our Church, in which the values of culture were truly christened. Let us be more Hellenic in order that we may be truly Christian." From: Constantelos, Greek Orthodoxy - From Apostolic Times to the Present Day

    Many of the Prince's suite were so struck by his miraculous recovery that they followed his example and were baptized in like manner; and these were doubtless afterward zealous for the introduction of Christianity into their country. The baptism and marriage of Vladimir were both celebrated in the Church of the Most Holy Mother of God; and hence, no doubt, arose his peculiar zeal for the most pure Virgin, to whose honor he afterward erected a cathedral church in his own city of Kieff. In Cherson itself he built a church, in the name of his angel or patron St. Basil; and taking with him the relics of St. Clement, Bishop of Rome, and his disciple Thebas, with church vessels and ornaments and icons, he restored the city to be again under the power of the emperors, and returned to Kieff, accompanied by the princess, their daughter, and her Greek ecclesiastics.

    Nestor makes no mention of any of the bishops and priests from Constantinople and Cherson who followed in the train of the Prince, excepting only of one, Anastasius, the priest who had rendered him such good service during the siege; but the Books of the Genealogies give the name of Michael, a Syrian by birth, and of six other bishops who were sent together with him to Cherson by the patriarch Nicholas Chrysoberges. Some have ventured to suppose that Michael was the name of the bishop of the times of Oskold; but Nestor says nothing about him, and this much only is certain, that he stands the first in the list of the metropolitans of Russia.

    After his return to Kieff the "Great Prince" caused his twelve sons to be baptized, and proceeded to destroy the monuments of heathenism. He ordered Peroun to be thrown into the Dnieper. The people at first followed their idol, as it was borne down the stream, but were soon quieted when they saw that the statue had no power to help itself.

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     Cf. Al. Vasilief, A History of the Byzantine Empire * Pavle of Serbia, 550 years since the Fall of Constantinople * Constantelos, Greek Orthodoxy - From Apostolic Times to the Present Day * Dostoyefsky, Constantinople can not but belong to Russia! * Meyendorff, Christ as Word Gospel and Culture * George Majeska, Russian Pilgrims in Constantinople (pdf) * Pan. Christou, The Missionary Task of the Byzantine Emperor  * Toynbee, Christianity and Civilization * Gogol, We recognise in them the divine origin of man * Saint Silouan the Athonite * Papacy : The Plague of Christianity  * The Orthodox Church

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