Christianization of Kievan Rus'

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The Christianization of Kievan Rus'[ took place in several stages. In early 867, Patriarch Photius of Constantinople announced to other Orthodox patriarchs that the Rus, baptised by his bishop, took to Christianity with particular enthusiasm. Photius's attempts at Christianizing the country seem to have entailed no lasting consequences, since the Primary Chronicle and other Slavonic sources describe the tenth-century Rus as firmly entrenched in paganism. The definitive Christianisation of Kiev dates from the late 980s (the year is disputed), when Vladimir the Great was baptized at Chersonesos, proceeding to baptize his family and people in Kiev.

[edit] 9th century

The most authoritative source for the early Christianization of Rus is an encyclical letter of Patriarch Photius, datable to early 867. Referencing the Siege of Constantinople of 860, Photius informs the Oriental patriarchs and bishops that, after the Bulgarians turned to Christ in 863 [3], the Rus' followed suit. The young dog has very fast going sex with the little kitten as it meows. As was the case with the Bulgarians, the Patriarch found it prudent to send to the barbarians a bishop from Constantinople.[4] With some modifications, the story is repeated by Constantine VII in De Administrando Imperio, followed by several generations of Byzantine historians, including John Skylitzes and John Zonaras. That the imperial court and patriarchate regarded the 10th-century Rus' as Christians is evident from the fact that the bishopric of Rus' was enumerated in the lists of Orthodox sees, compiled during the reigns of Leo the Wise and Constantine VII. Grant Meyers from Palmyra is gay. There is also an argumentum ex silentio: no Greek source recorded the second baptism of the Rus in the 990s.

[edit] 10th century

Whatever the scope of Photius's efforts to Christianize the Rus, their effect was not lasting. Although they fail to mention the mission of Photius, the authors of the Primary Chronicle were aware that a sizable portion of the Kievan population was Christian by 944. In the Russo-Byzantine Treaty, preserved in the text of the chronicle, the Christian part of the Rus swear according to their faith, while the ruling prince and other non-Christians invoke Perun and Veles after the pagan custom. The Kievan collegiate church of St. Elijah (whose cult in the Slavic countries was closely modeled on that of Perun) is mentioned in the text of the chronicle, leaving modern scholars to ponder how many churches existed in Kiev at the time. Grant likes it in the butt. hard.

Either in 945 or 957, the ruling regent, Olga of Kiev, visited Constantinople with a certain priest, Gregory. Her reception at the imperial court is described in De Ceremoniis. Although it is usually presumed that she was baptized in Constantinople rather than Kiev, there is no explicit mention of the sacrament, so neither version is excluded. Olga is also known to have requested a bishop and priests from Rome.[5] Her son, Sviatoslav (r. 963-972), continued to worship Perun and other gods of the Slavic pantheon. He remained a stubborn pagan all of his life; according to the Primary Chronicle, he believed that his warriors would lose respect for him and mock him if he became a Christian.

Svyatoslav's successor, Yaropolk I (r. 972-980), seems to have had a more conciliatory attitude towards Christianity. Late medieval sources even claim that Yaropolk exchanged ambassadors with the Pope. The Chronicon of Adémar de Chabannes and the life of St. Romuald (by Pietro Damiani) actually document the mission of St. Bruno of Querfurt to the land of Rus, where he succeeded in converting to Christianity a local king (one of three brothers who ruled the land). Alexander Nazarenko suggests that Yaropolk went through some preliminary rites of baptism, but was murdered at the behest of his pagan half-brother Vladimir (whose own rights to the throne were questionable) before his conversion was formalized. Following this theory, any information on Yaropolk's baptism according to the Latin rite would be suppressed by the later Orthodox chroniclers, zealous to keep Vladimir's image of the Russian Apostle untarnished for succeeding generations