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The Christianization of the Rus' people is supposed to have happened in the 860s and was the first stage in the process of Christianization of the East Slavs which continued well into the 11th century. Despite its historical and cultural significance, records detailing the event are frustratingly hard to come by, and it seems to have been forgotten by the time of Vladimir's Baptism of Kiev in the 980s. ==Byzantine sources== The most authoritative source on the first Christianization of the Rus' is an encyclical letter of Patriarch Photius, datable to early 867. Referencing the Rus'-Byzantine War of 860, Photius informs the Oriental patriarchs and bishops that, after the Bulgars turned to Christ in 863,〔History of the Bulgarians from Antiquity to the 16th Century by Georgi Bakalov (2003) ISBN 954-528-289-4〕 the Rus' followed suit so zealously that he found it prudent to send to their land a bishop.〔Photii Patriarchae Constantinopolitani Epistulae et Amphilochia. Ed. B. Laourdas, L.G. Westerinck. T.1. Leipzig, 1983. P. 49.〕 Byzantine historians, starting with the continuation of Theophanes the Confessor, assumed that the Rus' raid against Constantinople in 860 was a Byzantine success and attributed the presumed victory to the Intercession of the Theotokos. This conviction dictated the following interpretation: awed by the miracles they witnessed under the walls of the imperial capital and grief-stricken at the disaster that befell them, the Rus' sent envoys to Photius and asked him to send a bishop to their land.〔Theophanes Continuatus, Ioannes Cameniata, Symeon Magister, Georgius Monachus. Ed. I. Becker. Bonnae, 1838 (CSHB), p. 196.〕 According to Constantine VII, who authored a biography of his grandfather, Basil the Macedonian, it was his ancestor who persuaded the Rus' to abandon their pagan ways. Constantine attributes the conversion to Basil and to Patriarch Ignatius, rather than to their predecessors, Michael III and Photius. He narrates how the Byzantines galvanized the Rus' into conversion by their persuasive words and rich presents, including gold, silver, and precious tissues. He also repeats a traditional story that the pagans were particularly impressed by a miracle: a gospel book thrown by the archbishop (sic) into an oven was not damaged by fire.〔heophanes Continuatus, Ioannes Cameniata, Symeon Magister, Georgius Monachus. Ed. I. Becker. Bonnae, 1838 (CSHB), pp. 342-343.〕 Constantine's account precipitated a long-term dispute over whether the 9th-century Christianization of the Rus' went through two stages. One school of thought postulates that there was only one Christianization: wishing to glorify his ancestor, Constantine simply ascribed to Basil the missionary triumphs of his predecessor, Michael III.〔A. Avenarius. ''Christianity in 9th-century Rus''. // Beitruge zur byzantinischen Geschichte im 9.-11. Jahrhundert. Prague: V. Vavrinek, 1978. Pp. 301-315.〕 On the other hand, Constantine Zuckerman argues that, in response to the initial request of the Rus', Photius (and Michael III) sent to the Rus' Khaganate a simple bishop. The pagans felt slighted at the low rank of the prelate and their Christian zeal evaporated. In September 867, Michael was assassinated by Basil, who (together with a new patriarch, Ignatius) sent to the Rus' an archbishop who propped up the religious fervor of the local leaders with rich presents. Parenthetically, the contemporaneous Christianization of Bulgaria was likewise effected in two stages: the Bulgars were offended when a simple bishop arrived to their capital from Constantinople and requested Pope Nicholas I to send them a higher-ranking church official. Such considerations were an important matter of political prestige.〔Zuckerman, Constantine. ''Deux etapes de la formation de l’ancien etat russe,'' dans ''Les centres proto-urbains russes entre Scandinavie, Byzance et Orient. Actes du Colloque International tenu au College de France en octobre 1997,'' ed. M. Kazanski, A. Nersessian et C. Zuckerman (Realites byzantines 7), Paris 2000, p. 95-120.〕 This pattern has parallels with the stories of Frankish historians about the multiple "baptisms" of the Norsemen, whose true intention was to get hold of the rich gifts accompanying the Christianization rituals.〔Петрухин В.Я. Начало этнокультурной истории Руси IX-XI вв. Moscow: Gnozis, 1995. P. 220.〕 The date and rationale for the Christianization are also shrouded in controversy.〔There is a 15th-century source dating the event to 881 or 882, but this report does not appear to be reliable.〕 Grigory Litavrin views the event as "a formal and diplomatic act making it easier to obtain advantageous agreements with the ruler of the Christian state."〔Florja B.N., Litavrin G.G. ''Christianization of the Nations of Central and South-East Europe and the Conversion of Old Rus''. // Byzantinoslavica. 1988. 49. P. 186.〕 Zuckerman argues that Ignatius sent his archbishop to Rus' in about 870, while Dmitry Obolensky inclines to accept 874 as the date of the definitive Christianization.〔D. Obolensky. ''Byzantium and the Slavs: Collected Studies''. London, 1971. V.4.〕 Zuckerman further reasons that the Christianization of both Bulgaria and Rus' was triggered by the adoption of Judaism by their chief enemy, Khazaria, in the late 8th or early 9th century.〔At about the same period Sts. Cyril and Methodius embarked on their mission in Moravia.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Christianization of the Rus' Khaganate」の詳細全文を読む スポンサード リンク
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