In Chapter 8 (pp.171-210), Metropolitan Hilarion Alfeyev recounts how the Russian patriarchate was lost and replaced by the synodal structure under the emperor Peter I who introduced many reforms into Russian culture and religion that had far-reaching effects into the titanic events of the 20th c. The relationship between church and state took on more of the style of competitors than collaborators. Much of the so-called western influence came from exchanges between French monarchy and Russian ruling class. This interesting mix would later manifest in Russian literature and cultural movements. But it can be argued that French-Russian relations began much earlier when Grand Prince Yaroslav the Wise married off his daughter, Anna of Kiev, to king Henry I of France whose lineage survives through the earls of England, many of whom fought with William the Conqueror in 1066. Anna became Queen of France around 1051.
On the one hand, the Russian Orthodox Church grew in numbers, education and schools were set up by the emperor for churches and monasteries, industry and technology developed, and successful missionary was conducted in Siberia, the Far East in China and Japan and the Alaskan territory of North America. The noetic tradition of prayer was revived, and many spiritual fathers rose up in leadership, when the Church needed it. Great, heroic saints such as Seraphim of Sarov, Innocent of Irkutsk, John of Kronstadt, Paisy Vleichkovsky, and Philaret of Moscow should be remembered.
On the other hand, the great sainthood of Russia coincides with reforms that foreshadowed the country’s revolutionary chaos of 1917. It was also a terrible time for all monarchies around the world, especially in Europe.
Some Russian Christians termed this synodal period “the Babylonian Captivity.” Leaders chosen by Peter I ran the synod with not so pious motives. The “intelligentsia” or educated elite forgot the faith and left in droves, and the western styled education created an unfortunate “clerical caste” in society, but more importantly clergy and people distanced themselves from genuine Orthodox tradition.
But the Orthodox Church never loses sight of what is ultimately important in the middle of political or cultural changes. Evidence of that is seen in the revitalization of Russian elderhood and noetic prayer. For example, in a story about St Seraphim of Sarov and Motovilov, on conversing in the Spirit, Seraphim says to Motovilov:
As good as prayer, fasting, vigils and all other Christian deeds are in themselves, the aim of our Christian life consists not only in doing them, although they are necessary means to attainting it. The true aim of our Christian life lies in the acquisition of the Holy Spirit of God.
These examples show us that wisdom flourishes everywhere; it’s universal to mankind. The Old Testament and New Testament testify to this knowledge and truth – that Christ Jesus is Wisdom. The Wisdom of Solomon 1:7 (who was a king and the wisest person) speaks of “the loving spirit” that fills the righteous who strive for moral heights and the glory of virtues that shine and are sharpened by trials and tresting, in study and struggle, in faithfulness and true friendships. That’s fulfilled in Christ the King of Glory who will always have the victory and the last word. This chapter has far-reaching significance for Christians everywhere, especially for us in the United States, for anyone under many different forms of government and cultures.