The Baptism of Kievan Rus’

I wrote this college essay in 2001 when I was completely free to choose my own topic within the course of Western Civilization (through the end of the Middle Ages). Back then, I never thought of the oddity of treating Kiev and Rus’ as one state because the national forces in Ukraine had not yet manifested themselves as powerfully as they they did in 2004 and again in 2014. Raised in the USSR with a firm belief in the sisterhood and brotherhood of all our Soviet peoples, I carried that belief with me to the United States in 1999 and wrote about Kievan Rus’ in 2001 as one proto-nation, not knowing yet that my mental image of Kievan Rus was to split into Ukraine and Russia a few years later, and not only geographically and politically but economically, socially, and, most importantly, culturally as well. What used to look like one people to me, had become two peoples, and saying otherwise risks offending someone in Ukraine. Sad, but I teach history, and this is just another chapter of one people disintegrating into two or more groups who sooner or later always claim their own national and ethnic identities.

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May 10, 2001

Every nation on earth has a number of venerable events. They link the present to the past and commemorate heroic deeds and momentous decisions. One of such events in Russian history was the Baptism of Kiev in 987 AD. As a result of it, Rus’ became an ally of powerful Byzantium whose Christianity helped organize Russian people into one state. Christianity showed Rus’ a way to prosperity and secured its position in commerce. Christianity elevated Russian people through theology, history, and literature. In short, Vladimir I, the Great Prince of Kievan Rus’, strengthened the forebear of Russia politically, economically, and culturally.

The Baptism of Rus by Vasnetsov (1895–1896)

The Baptism created a strong political bond between an unsophisticated Kiev and a world-renowned Constantinople and turned out to be a sagacious move. After the collapse of the Roman Empire, Byzantium “not only endured, but even expanded, reaching its high point in the tenth century” writes Spielvogel, the author of our textbook, and adds that it was “the golden age of Byzantine civilization” (228). Western Europe was continually menaced by the Vikings’ attacks. European feudalism and manorialism had not yet brought about stability and prosperity. As a result, Byzantium seemed to be a shining lodestar in the dark medieval times. “A strong civil service, talented emperors, and military advances” made Byzantium a paragon of success and a presumptive beneficiary of Rome’s glory (229). Undoubtedly, Vladimir was anxious to gain support from such a prestigious state as Byzantium in order to enter the international arena.

Yet, the Baptism did not turn Kiev into a vassal. Instead, Kiev and Constantinople, expressed in modern terms, became partners. As the prince saw it, “Rus’ should become a state friendly to Byzantium but should retain its entire sovereignty,” according to Boris Rauschenbach who analyzed the baptism of Kiev in 1988 right around the time when the Soviet Union led by Gorbachev celebrated the 1000th anniversary of Russia’s Orthodox Christianity (5). At any rate, Constantinople could not dictate Rus’. Instead, it needed Rus’ as a friend because the pugnacious Russians could divert their wrath to Byzantium’s foes. On the other hand, Rus’ needed Byzantium as a guide and teacher in order to become a viable and, most importantly, legitimate state among other states. Therefore, Vladimir did his utmost to cherish and to uphold the ties with Constantinople. Such a reciprocal relationship between the two states led to a stalwart political alliance beneficial not only to Rus’ but also to Byzantium.

Besides, Christianity contributed to political stability because it had amalgamated Russian people into one religion. Christian Caryl described the Kievan state as a “loose confederation of semi-independent principalities” that persisted due to a large number of sundry heathen rituals (62). However, the Baptism gave Vladimir a superb opportunity to solve this problem by “providing a single religion for all the tribes of ancient Rus’” according to Rauschenbach (5). Furthermore, the coalescence of the tribes was possible because “in the Orthodox Church, unlike the Roman Catholic Church, people could worship God in a language they understood” (5). God became more personal and less ambiguous for Russian people thanks to the two famous Byzantine itineraries Cyril and Methodius, who a century earlier had developed a new alphabet (out of Greek and Hebrew) and preached Christianity in the Slav language. Even nowadays Russians, Ukrainians (especially in the east of Ukraine), Belorussians, Bulgarians, and Serbs feel close ties of friendship toward one another. It means that Vladimir’s striving to consolidate people under the umbrella of Christianity has been truly far-reaching.

Saint Cyril and Saint Methodius

Economic benefits came, as well. The system of feudalism and manorialism in Europe was underway, and Vladimir was aware of it. Yet, Rus’ had fallen behind, and that was why Vladimir embarked on “a bold feudal reform of the State structures” in order “to put his principality on the same footing as the developed feudal monarchies of that time” (4). To reach the “world-class” level, he needed knowledge from a “world-class” state. The Baptism of Kiev administered by Constantinople was a logical step since “the Byzantine form of Christianity met all the needs of a feudal society, and therefore fully conformed with Vladimir’s intentions” according to Rauschenbach’s research (5). Subsequently, Byzantine specialists rushed to Kiev to develop a new feudal state. “Changes took place in agriculture,” and “horticulture was introduced into Rus’ at that time” (6). Thus, Rus’ had laid a foundation for creating an agricultural surplus.

Another economic benefit from the Baptism was the fact that Rus’ had become a bona-fide trading partner of Byzantium. “The Kievan State was a commercial powerhouse that straddled lucrative river trade routes from Scandinavia to Constantinople,” wrote Christian Caryl in 1999 (62). There were several rivers that merged into Dnieper, on which Kiev was like a focal point. At that time, water routes were a crucial part of a country’s infrastructure, and Kiev could take advantage of it. Consequently, Rus’ enjoyed an upsurge in commerce because it swore allegiance to the Christian faith — hence, ceased to have an image of a barbarian and rogue state. As a result, Rus’ had become affluent and, unfortunately, attracted numerous Tartar-Mongol tribes’ incursions later on.

Furthermore, the Baptism of Kiev had a prodigious impact on culture of Kievan Rus’. Most important, it began to civilize and to change people’s mentality in accordance with modern European philosophy. It brought “a fundamentally new manner of perceiving the world, relations between peoples and their interpretation of morality,” one can read in the UNESCO Courier’s article titled “A Thousand Year Heritage” in 1988 (18). Sermons in the Slav language introduced to the Russians an infinitely benevolent and all-merciful God and also an idea of equality of all people in dignity. As Apostle Paul wrote, “There is neither Jew nor Greek… you are all one in Jesus Christ” and also “Cherish not only your own faith but also that of others” (Galatians 3.28). Total antinomy between Christian and pagan principles of self-awareness had started to shift toward the former. A new people with a new and civilized mentality had finally emerged.

An integral part of any culture — education — also flourished after the Baptism. Byzantium could not dominate Rus’ politically. Nor could it control Rus’ culturally. However, there had been a continual flow of new ideas from Byzantium, which elevated many Russian minds. According to Boris Rauschenbach and his research, the clergy from Byzantium did not only conduct religious services in the new churches but also trained “national leaders” for the church. As a result, knowledge and literacy spread widely (6). After Rus’ had acquired its own well-educated national leaders, the Byzantine clergy’s assistance became redundant. Thus, the Russian educational system became self-perpetuating. “Monasteries, churches and schools were founded,” and they even burgeoned during the reign of Yaroslav the Wise states the UNESCO Courier in 1988 again (18). “The monastic libraries were secular rather than religious,” which meant that they contained a melange of books. (7). Therefore, a learned monk must have had an all-round education and truly versatile mind.

Literature in Kievan Rus’ also should deserve special attention. John Gerrard asserts that the Christianization of Rus’ per se brought the Eastern Slavs into recorded history (5). However, only in a new and progressive environment could the national Chronicles finally start. The name of Nestor is still venerated by Russian historians because he was the first chronicler who compiled “The Tale of Bygone Years” — an account of Russian history of that time. He not only recorded historical events but also set a precedent for future writers of whom Russia has always been proud.

Saint Nestor the Chronicler

Indeed, the Christianization of Kievan Rus in 987 AD was a milestone in Russian history. A Soviet historian Fedotov wrote in one of his works, “Twice was Russia born into the European family — once under St. Vladimir, the second time under Peter [the Great]” (113). Politically, the Baptism allied a disorganized and barbarian Rus’ with a strong and respected Byzantium whose Christianity united heathen Russian tribes into one whole. Economically, Christianity introduced Rus’ to a more advanced feudal system of Europe and buttressed Rus’s role as a trading partner with Scandinavia and Byzantium, which enabled Rus’ to generate wealth. Culturally, the Baptism started to change the Russians’ self-awareness and their place in the world community. Advances in theology, history, and literature were also attributed to Christianity brought by the Great Prince Vladimir. Over a thousand years later, Russian people still remember that momentous event because it has brought light and glory into their country and into their lives.

Works Cited

Caryl, Christian. “A Trader in Theology.” U.S. News & World Report 16 Aug.

1999: 61–62.

Fedotov, Gregory. A Christian in the Revolution. Trans. Samuel Marshak.

Paris: Globe, 1957.

Garrard, John. Survey of Russian History. May 9 2001

<http://www.gened.arizona.edu/atheneum/kievskayarus.htm>

The Holy Bible. King James Version. Camden: Nelson, n.d.

Obolensky, Alexander. “From First to Third Millenium: The Social Christianity

of St. Vladimir of Kiev.” Cross Currents July 1993: 203.

Rauschenbach, Boris. “The Baptism of Kiev.” UNESCO Courier June 1988: 4–9.

Spielvogel, Jackson. Western Civilization. Belmont: Wadsworth, 1999.

“A Thousand Year Heritage.” UNESCO Courier June 1988: 16–26.

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