THE MOTIVATIONS FOR VOLODYMYR'S ACCEPTANCE OF CHRISTIANITY
Alexander Baran
Analecta OSBM, Section II, Volume XIII (XIX) 1-4, 1988,
pages 371-377.
In connection with the acceptance of Christianity in Kievan Rus' we can mention
two important anniversaries: 1) The thousand years since the acceptance of
Christianity, 2) One hundred years of debate about the causes of this acceptance.
Far many centuries there was no dispute about the causes of the Christianization
of Kievan Rus', because all scholars in this field accepted the description
of the Primary Chronicle as an indisputable fact.
The Chronic1e describes Volodymyr's decision to accept Christianity as a state-religion
only in its ethical aspect, as a search for religious perfection. The following
is a summary of the Chronicle's description: To Volodymyr the Great came envoys
of different nations informing him about their religious beliefs. In response,
the Grand Prince sent his personal emissaries to these countries to obtain
exact reports not only about their beliefs, hut also about their religious
practices and customs.
After obtaining all the reports, Volodymyr decided to accept Christianity
in the Byzantine Rite, which he considered to be the "best religion."
1
At the end of the 19th century, however, a well-known church historian, E.
Golubinsky, after a lengthy and thorough analysis of the question, proclaimed
that the description of the Primary Chronicle did not have any historical
basis and was only a later addition to the original text.2
It was probably inserted into the Chronicle in the second half of the 11th
century, and as explained by a recent scholar, A. Sachmatov, came from a Byzantine-Bulgarian
prototype.3 Since the time of Golubinsky's
statement many East Slavic historians have tried to create new theories to
explain all the possible causes of Volodymyr's decision to accept Christianity.
We will not enumerate all the existing theories in this respect nor analyze
them in detail, but we will try to summarize and discuss the political, ethical
and social reasons for the Christianization of Kievan State by Volodymyr the
Great.
The political reasons for the acceptance of Christianity by Volodymyr were
either external or internal. With regard to the external political situation
we should mention that at the end of the 10th century, i.e. at the time of
the formation of the Kievan State, four important political tendencies influenced
the Eastern Slavs: l) The colonial drive of the Byzantine Empire to the regions
of the Black Sea. Byzantium, in order to expand its northern markets, sought
to dominate its Slavic neighbors. Even when it could not achieve this by a
political control, the imperial sceptre tried to extend its influence by the
Christian ideology. 2) The aggressive westward drive of the Asiatic nomads,
who constantly endangered the life of the sedentary Slavic population, and
especially the settlements on the steppes of southern Ukraine. 3) The military
and commercial drive of the Varangians from the Baltic toward the Black Sea.
These Varangians not only influenced the Eastern Slavic tribes, but became
part of them by establishing their ruling dynasty in Kievan Rus'. 4) The eastward
drive of the Ottonian German Empire, the famous "Drang nach Osten."
The German drive in the name of spreading Christianity became an imperialistic
rival of the Byzantines among the Slavs.4
Amid the cross-currents of these expansionist tendencies the young Kievan
State had to a adopt political stance which would safeguard its independent
existence and help the growth of its economic, social and cultural development.
Therefore, Volodymyr had to defend his state from the Asiatic nomads and join
the European Christian family of nations. But to avoid becoming a victim of
the conquering policy of Byzantine or German imperialism, he had to become
a part of the Christian structure in Europe. The Varangian dynastic background
gave the Kievan State a compromise between the Eastern and Western Christian
ideologies, which facilitated the acceptance of Christianity as such.5
In regard to the internal political reasons, it must be said that from the
beginning of his rule Volodymyr had to apply much effort to maintain control
aver the various tribes and their lands. The tribes conquered by the previous
Rurikiads, especially by Volodymyr's father, Prince Sviatoslav, did not feel
the strong rule of a central government and continued to live their own way
of life. Kievan Rus' at that time was not a unified national entity. Rather
it was a "civitas composita", in which the individual tribes had
their own social and economic structures, as well as distinctive cultures.6
Therefore: it is understandable that some tribes did not accept the rule of
the Grand Prince of Kiev. Also the Kievan rulers, after the conquest of various
lands, did not attempt to incorporate their inhabitants into a solid state-system.
Thus, following the death of Sviatoslav (d. 972), the conquered tribes started
to regain their independence or at least to develop an autonomous stance toward
Kiev.7
It was necessary to reconquer them and bind them firmly within a strong governmental
fabric. Therefore, during the first fifteen years of his rule Volodymyr attempted
through his military operations to pacify and unite various Slavic and non-Slavic
tribes of Eastern Europe and to force upon them an autocratic system of an
"empire." It is most important to remember that the structure of
an empire consisted not only in physical domination over subject populations,
but was based mainly on the idea of divine authority: "Potestas Dei Gratia",
according to which Divine grace was recognized by Christians as the source
of temporal power.8 How could an autocrat
like Volodymyr refuse such an attractive prospect as a divine blessing upon
his power?
Besides, after the conversion of all the neighboring peoples, like the Moravians,
Czechs, Poles and Bulgarians, Christianity had acted as a unifying element
in their national, cultural and social development.9
And it was difficult far Volodymyr to ignore the need for unity of his tribal
coalition. So, as we see, Christianity could play an important role for the
consolidation of Volodymyr's authority and unification of the Kievan State.
Ali of these political reasons considered, we must however come to the conclusion,
that none of them made the acceptance of Christianity inevitable, forcing
Volodymyr to Christianize his realm. After a successful military campaign
against the defiant tribes, Volodymyr's authority was secure. He possessed
all the material resources to realize all his conceived plans. And there was
no competing power from the Baltic to the Black Sea which would threaten his
personal authority or his rule. Neither Byzantium nor German expansionist
policy at that time represented any immediate danger to the Kievan State in
order to force upon Volodymyr their religious ideas.
Therefore, we may say, that even though Volodymyr did see the political advantages,
these could not persuade him to accept the Christian faith. Inasmuch as Volodymyr
accepted the Cross, he accepted it freely, as a prerogative of a sovereign
ruler based upon his own personal judgment.
The contemporary historical sources describe Volodymyr's conversion to Christianity
as a complete change of his lifestyle and of his character. The wild, aggressive
and sensuous warrior, after Baptism, became a responsible and serious monarch,
zealous in his new religion, and a dedicated Christian "who tried to
observe the commandments of God."10
This change of character and behavior sufficiently indicates that his decision
to become a Christian was not made under some external pressure, but came
as a result of his deep personal conviction. A merely ceremonial Baptism would
have been sufficient, if he had been prompted by political expediency or some
other considerations. His subsequent zeal for the Christian faith, both in
his own life and with respect to the life of his country, is a clear testimony
to the strength and determination of Volodymyr's decision.11
From contemporary sources we learn of an interesting psychological aspect of Volodymyr's conversion. In his "Sermon on Law and Grace", Ilarion says that it was not the Apostles or miracles that enlightened Volodymyr, as they had to enlighten other rulers and princes, but "you, blessed Volodymyr, carne to Christ only because you understood all things by your enlightened wisdom and your bright mind, and you were baptized." 12 In his "Life of SS. Boris and Hlib", the Chronicler Nestor also mentions the "enlightenment from above."13 And the monk Yakiv, in his "Praise of Volodymyr", also credits "divine enlightenment" as the cause of Volodymyr's conversion.14
Analyzing these almost contemporary statements we have to admit that Volodymyr
arrived to his decision to become a Christian through his deeply personal
and intimate conviction. Since the historical sources say nothing of miracles,
missionary persuasions, or even some private revelations, therefore, we must
search for convincing reasons in Volodymyr's own personality and his immediate
circles.
On this point the church historians start a new dispute as they try to explain
Volodymyr's so called private conversion through his moral crisis or some
psychological influence on his private life.
Thus, e. g. F. Gumilevsky says that the killing of his brother troubled his
conscience and brought him to Christianity.15
According to Baumgarten, Volodymyr was influenced by the miraculous conversion
of his friend Olaf Tryggwison, king of Norway.16
Chubatyj is convinced that Volodymyr's Christian wives converted him to Christianity.17
Again Golubinsky. believes in the decisive influence on Volodymyr of his grandmother,
St. Olga.18
We do not agree with these historians. Volodymyr's conversion was not a result
of a moral or psychological crisis, and was not due to the influence of his
Christian wives, or his grandmother, or his friends. It was much deeper and
much more decisive, because it was initiated and formed by a long evolution
of the ruling mentality of the Rurikid dynasty.
The Rorikid dynasty was a charismatic clan, which believed in religion of
force, imposing it on the Eastern Slavic tribes. Through this charismatic
power they built up the largest commercial trade in 10th century Europe. So
long as the Varangian Rurikids were only merchants and warriors, they did
not worry about a higher type of religion. But the time came when they organized
a great state with all the necessary elements of its structure.
Volodymyr, in order to be accepted into the European political family of nations,
had to accept a Christian state-structure, common to all other countries.
As we know, in the Middle Ages there were two kinds of Christian states: 1)
the Western, so called "Dominial State", and 2) the Eastern, known
as "Patrimonial State."
The ruler of the Dominial State was responsible for his realm and his subjects
in accordance with the law. His rule, dominium, depended upon his observance
of the law.19 The ruler of the Patrimonial
State, according to the Eastern mentality, considered himself a Vicar of Christ,
who held his realm with all its lands and the people as his personal possession,
and could dispose of them at his own will.20
On the other hand, he was responsible before God for the spiritual well-being
and salvation of all his subjects. Therefore, the ruler of the Byzantine type
of state (patrimonial) had to be a convinced Christian, with a highly developed
sense of moral responsibility for the spiritual welfare of his subjects.21
And this was the case of St. Volodymyr, since in Kievan lands the Byzantine
type of state-structure prevailed.
The moral responsibility for his lands and his people created a serious psychological
problem and a long period of indecision on the part of Volodymyr. He wanted
to be a responsible ruler, and he wanted nothing but the best for his lands
and his people. For this reason he finally accepted the moral responsibility
of a patrimonial ruler. This moraI responsibility became for him a real motivation
for the acceptance of Christianity and for the baptism of Kievan Rus'.
By way of conclusion, we must say that neither the political nor the economic
circumstances forced Volodymyr to accept the Christian faith, as explained
by some modern non-Christian historians. In our opinion, it was moral responsibiIity
for his lands and for his people that turned Volodymyr's attention towards
Christianity and made him indeed a Christian sovereign.