Orthodox journalism - what should it be? Church journalism is evidence of the Truth in the XX-XXI centuries.
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Bakina Olga Vladimirovna Modern Orthodox journalism: Experience of the regional media: dissertation... candidate of philological sciences: 10.01.10. - St. Petersburg, 2001. - 207 p.: ill. RSL OD, 61 02-10/266-0
Introduction
Chapter I The system of Orthodox media in Russia (formation, problems, directions of activity) 13
1.1. Formation of the system of Orthodox media in Russia (retrospective analysis) -
1.2. Typology of Orthodox journalism (experience in building a classification) 41
1.3. Vyatka Orthodox journalism in the structure of Russian Orthodox media 53
1.4. Functions of Orthodox journalism 62
Chapter II. Official church and Soviet-church publications: a comparative analysis of the content and features of functioning 73
2.1. The newspaper "Vyatka Diocesan Bulletin" and the magazine "Vyatka. Faith. Hope. Love”: topics and purpose of publications 74
2.2. Formation of the general concept of publications and copyright assets...89
2.3. Socio-psychological characteristics of the audience (newspapers, magazines, radio programs) 105
Chapter III. Regional Orthodox radio broadcasting: problem-thematic analysis and forms of work with the audience (on the example of the radio program "Vyatka Orthodox") 132
3.1. Problem-thematic analysis and genre specificity of the radio program -
3.2. Professional and creative features of the personality of the host of the Orthodox radio program 156
Conclusion 169
Literature 175
Applications
Introduction to work
The relevance of research. The socio-political and economic changes that have taken place in Russia over the past two decades have caused significant changes in the spiritual and moral life of society. The proclamation of political and cultural pluralism, which essentially became the recognition of the interchangeability and equivalence of various cultural models and styles, was the cause of value disorientation and an identification crisis. In this situation, it has become natural to turn to the traditions of the ancestors, including the Orthodox faith, as an opportunity to acquire value orientations, since in the Russian Orthodox consciousness, represented in religiously oriented philosophy and literature, “man and the world are connected by a spiritual connection: spiritual and ethical centralism acts as the meaning-generating axis of all human relations with the world” 1 .
In the process of the revival of religious consciousness, the role of the Russian Orthodox Church as a social institution that has preserved, on the basis of thousands of years of experience, a system of regulators of moral relations in society, is being rethought. The religious situation that had developed by the mid-1990s is characterized in the media as an “Orthodox renaissance” and “the second baptism of post-Soviet Russia” 2: a new powerful surge of interest in the activities of the Russian Orthodox Church was caused by the celebration in 1988 of the millennium of the baptism of Russia.
The revival of the national-cultural archetype and the restoration of lost ties, which play a significant role in the life of society, are accompanied by
1 Samokhvalova V.I. Man and the fate of the world. M., 2000. S. 123.
2 See: Gura VL, Russian Religious and Philosophical Renaissance and Orthodoxy // Art and
spiritual values. M., 1998. S. 55-64.
expected restoration of the system of church publications and secular media, marking themselves as Orthodox.
At the beginning of the third millennium, against the backdrop of an acute sense of the loss of national identity, they begin to actively develop, joining, along with other media, in the contradictory process of forming the self-awareness of Russian society.
Socio-political prerequisites have been created for effective appeal to all believers and individual target groups. Different types are being formed and new models of Orthodox publications are being created. Church printing begins to use new technologies. The Church opens its Internet sites.
Audiovisual media have become important components in the Orthodox media system. The most popular are the Radonezh radio station (Moscow), Orthodox Radio of St. Petersburg, the Logos program of the Department of Religious Education and Catechism of the Moscow Patriarchate (Moscow), the I Believe program on Radio Russia. Among the well-known television programs are "Orthodox Calendar" (RTR), "Canon" (TV-6), "Orthodox" (channel "Culture"), the author's program of the Metropolitan of Kaliningrad and Smolensk Kirill "The Word of the Shepherd" (ORT).
Regional Orthodox journalism is also experiencing a rebirth. To date, not only the old editions have been restored, but new ones are starting to function. The current situation is unique for the scientific analysis of the practice of the Orthodox regional press.
The relevance of the study is determined by the need to: 1) study the experience of functioning of modern Orthodox media; 2) revealing their role in the general system of mass media; 3) determining the factors that allow this corpus of publications to effectively influence the general
stvenny-political and cultural processes occurring in the conditions of reforming of the Russian society.
Object of study : modern regional Orthodox journalism, print and electronic media in the context of reforming Russian society.
Subject of study: the specifics of functioning, typological, structural and qualitative characteristics of modern regional Orthodox journalism, the possibility of its influence on the audience.
factual basis
studies compiled sound recordings of ra
radio broadcasts "Vyatka Orthodox" (KGTRK "Vyatka"), sets of numbers
Moscow-Vyatka literary and artistic, local history journal
"Vyatka. Faith. Hope. Love”, newspapers “Vyatka Diocesan Bulletin”
(Kirov), materials from other regional publications ("Orthodox Fox
current" (Orenburg), "Vera" (Syktyvkar), "Penza Diocesan Vedo
bridges”, “Blagovest” (Samara), “Orsk Orthodox”, etc.), spiritual and
educational publications of monasteries and temples (parishes) ("Lampada" -
spiritual and educational newspaper of St. George's Church
(Novoaltaisk), the newspaper "Tverskoy Miryanin", the founder of which is the Cathedral of the Ascension of the Lord and the Tver Union of Orthodox Laity (Tver), "Church Word" - a newspaper published by the Intercession Cathedral (Voronezh), etc.); general church publications (analytical review "Radonezh" (founder - the Orthodox society "Radonezh"), the newspaper of the Moscow Patriarchate - "Moscow Church Bulletin", the spiritual and educational journal "Pravoslavnaya Beseda" (spiritual patron - the department of religious education and catechesis of the Moscow Patriarchate), etc. .); internal editorial documents and materials of the Jubilee Bishops' Council of the Russian Orthodox Church, the law "On Freedom of Conscience and Religious Associations", legal documents regulating
media activities, current editorial archives and personal archive of the dissertation author.
The degree of scientific research of the topic. The modern practice of the Vyatka Orthodox media has not been studied. There are almost no sources on the history of local journalism and, in particular, the journalism of the ROC 3 .
The list of scientific papers on Orthodox journalism in Russia is limited. Of the available studies, one can single out the studies of A.N. Kashevarova on the history of the church press, O.P. Chernegi, devoted to the functional features of Orthodox radio broadcasting, N.V. Lapatukhina, who studied individual and group markers of Orthodox discourse on the materials of Samarskaya Gazeta, Samara Review for 1995-1997. four .
Scientific works of recent years are devoted mainly to certain aspects of Orthodox journalism and, in particular, are presented by the Internet site www. vsu. ha/ homepage/ roman/index/ htme keyword: (journalism, religion, christianity) .
This area of research is represented by the following works: Vakhrushev A.L. Formation and development of the press of the Vyatka province (ХГХ - the beginning of the XX century). Izhevsk: Publishing House of Udmurt University, 1994; Kokurina SM. Periodical press of the Vyatka region: publications of the Vyatka province in 1917 // Encyclopedia of the Vyatka land in 10 vols. Kirov, 1999, vol. 9, pp. 216-224; Petryaev E.D. People, manuscripts, books: literary finds. Kirov, 1970; Seven brothers V.K.“To know your faith” (from the history of the Vyatka spiritual press) / / Encyclopedia of the Vyatka land in 10 vols. Kirov, 1999. V.9. pp.569-576; Sergeev V.D. Historical and local history topics on the pages of the Vyatskiye Provincial Gazette (60s of the 19th century) // Scientific Bulletin of the Kirov Branch of the Moscow State Institute of Power Engineering. Kirov, 1999. No. 2. pp. 236-241.
4 Kashevarov AM. Church seal in the 1940s-1950s. Internet page www.
vsu. ha/ rhomepage/ roman/index/ htme keyword: (journalism, religion, christianity);
Lapatukhina N.V. Individual and group markers of Orthodox discourse (exp
rimental investigations). Cand. day. Ulyanovsk, 2000; Chernega OM. About Compliance
religious broadcasting to the functional potential of the radio. Internet page http: //
www. vsu. ru/ homepage/ roman/index/ htme keyword: (journalism, religion, christian
in).
5 Onoprienko S. National and cultural originality of phraseological units and aphorisms re
ligious origin in modern Russian; Tumanov D.V. genre mno
the diversity of spiritual journalism as the basis for the moral transformation of society;
Klimycheva Yu.B. About thematic modeling of an Orthodox family newspaper; acorn
R.V. 1) Journalist in the field of religion; 2) Secular tendencies in modern Russian
Orthodox newspaper; ZU "Eternal journalism" of Christian texts, or "From the Blessed
Unfortunately, there is no single direction within which the theoretical development of the topic would be carried out. The studies are fragmented, there is not a single major monographic study that would affect such aspects as the typology of Russian Orthodox media, the concept of their development, structural and functional features, the specifics of functioning in various regions, the effectiveness of activities, and their place in the system of Russian media. An attempt of this kind, which nevertheless does not exhaust all aspects of this problem, is one of the sections (“The Religious Press”) of the textbook “The Mass Media System of Russia” 6 .
The insufficient research of the topic is explained by its novelty, the absence of a scientific school of Orthodox journalism.
Theoretical and methodological basis dissertations served as fundamental research in the theory and practice of modern audiovisual and print journalism 7 . When determining typological
Augustine to the "Journal of the Moscow Patriarchy"; 4) Christianity and its influence on the genesis of journalism; Andreeva A.A., Khudyakova E.A. Periodicals of the Voronezh-sko-Lipetsk diocese; Taktov V.D. Church journalism of Ossetia in the late XIX - early XX century. Internet page www. vsu. ru/ homepage/ roman/index/ htme keyword: journalism, religion, Christianity).
System mass media of Russia / Ed. Ya.N. Zasursky. M.: MGU, 2001.
7 Avraamov D.S. Professional ethics of a journalist: Paradoxes of development, searches, prospects. M., 1999; Akopov A.I. Methods of typological research of periodicals. Irkutsk, 1985; Vakurova N.V. Psychological training of television and radio interviewers. M., 1996; Gorokhov V.M. Components of mastery: Features of journalistic creativity. M., 1982; Humanities Science: From the Experience of Theoretical Interpretation / Ed. B.Ya. Misonzhnikov. SPb., 1993; Kornilov EL. Journalism at the turn of the millennium. Rostov-on-Don, 1999; Lazutina G.V. Professional ethics of a journalist. M., 1999; Lyuboseetov DM. According to the laws of the ether. On the specifics of the work of a radio journalist. M., 1979; Melnik G.S. Mass media: psychological processes and effects. SPb., 1996; Methods journalistic creativity. Sat. articles / Ed. V.M. Gorokhov. M.D982; Basics radiojournalism / Ed. E.G. Bagirova, V.N. Ruzhnikov. M, 1984; Basics creative activity of a journalist / Ed.-comp. S.G. Korkonosenko SPb., 2000; Prokhorov E.P. Introduction to the theory of journalism. M. 1999; Typology press: problems of theory and practice: Proceedings of scientific-practical. Seminar "Modern periodicals in the context of communication processes" / Ed. ed. B.Ya. Misonzhnikov. SPb., 1999;
characteristics of the Orthodox edition, the author studied the works of O.A. Voronova, E.A. Kornilova, B.Ya, Misonzhnikova, L.G. Svitich, D.A. Fomicheva, Shiryaeva, I.A. Rudenko. Analyzing the problem of the functions of Orthodox journalism, the author turned to the fundamental works of A.A. Grabelnikova, I.M. Dzyaloshinsky, S.G. Korkonosenko, G.V. Lazutina, E.P. Prokhorova, A.A. Tertychny, M.V. Shkondin. The author's field of vision included works that explore various aspects of modern radio and television broadcasting (O.T. Adamyants, R.A. Boretsky, G.N. Brovchenko, M.V. Vilchek, V.P. Kolomiets, T.Z. Melnikov).
To understand the foundations of moral Orthodox theology, the foundations of the activities of the Church, its history, dogmas, canons, social service, issues of the Orthodox faith, the author used books and works of Orthodox theologians and Church fathers; works dealing with the problems of religious studies, its modern features 9 , as well as the sociological and cultural aspects of the modern church life in Russia, its mission in the implementation of the national idea in Russia 10 .
Shkondin M.V. Mass media system (Fundamentals of organization and the nature of structural transformation in the context of reforming society), M., 2000, etc.
8 Archimandrite Plato. Orthodox moral theology. Round table on relay
religious education in the Russian Orthodox Church. Moscow: St. Trinity Sergieva Lav
ra. 1994; Ilyin IL. The path of spiritual renewal. Fundamentals of Christian culture. Cree
sis of godlessness. Sobr. op. in 10 vols. M., 1993. Volume 1.; Men A. World spiritual culture.
Christianity. Church. M, 1997; Metropolitan John. Standing in faith, St. Petersburg, 1995;
Kartashev A.V. Essays on the history of the Russian church. Sobr. Op. in 2 vols. M., 1993; KuraeeA.
Early Christianity and the Transmigration of Souls. M., 1998; Law God's, Jordanville, N.Y.U.S.A.
1987; Book about the church. M., 1997; Shestun E. Orthodox Pedagogy. Samara, 1998, etc.
9 Krasnikov A.N., Elbakyan E.S. Features of modern religious studies // Update
Russia: a difficult search for a solution. M., 2000. pp.209-218; Ionov I. Crisis of historical
consciousness in Russia and ways to overcome it // European almanac. M., 2000. S.5-8; Igu
Men John (Economically). Orthodoxy and Science on the Threshold of the Third Millennium // Zhurn.
Moscow patriarchy. 2000. No. 3. S.52-57; Devyatova SV. Christianity and Science: From Conflicts
Comrade for a constructive dialogue / Ed. V.I. Kuptsova. M.: MNEGU Publishing House, 1999, etc.
10 Sergeev A.G. Orthodoxy, Russia, national idea // Relationship of the state,
science and religion. Vladimir, 2000. P.9-10; Hegumen John (Ekonomtsev). There is no Russia without
Orthodoxy // Orthodox conversation. 1998. No. 4. S.P-15; Gordeev K. Russia-Russia: spirits
nye origins of the national revival // Orthodox conversation. 1998. No. 6. S.33-32 and others.
Part of the literature is devoted to the problems of the transition from civil and religious confrontation to religious tolerance and social harmony. "The author has studied a large number of journal articles in which a scientific discussion is unfolding about what is happening in modern Russia - a religious renaissance or the strengthening of a secular state 12 .
Research methods. AT The dissertation research used the general scientific method of cognition, system-typological, formal-logical, structural-functional methods, as well as methods of concrete sociological research of the media - participant observation and content analysis. The approaches of such sciences as philology and journalism theory were applied to the research.
On thescientific novelty lies in the fact that in this work: a) the factors influencing the formation of the system of Orthodox print and electronic media in the context of the general political situation associated with the reform of Russian society are identified; c) a classification of Orthodox media in Russia is given; d) for the first time, the mass media of the Vyatka region were taken as an object of study; e) categories and terms are specified; f) changes in the professional activity of an Orthodox journalist are analyzed within the framework of a fundamentally new organization of information production.
Salmin AM, Orthodoxy, politics and public consciousness // From intolerance to consent. Problems of transition from civil and religious confrontation to religious tolerance and social harmony: Intern. conf. M., 1999. S.39-49 and others. 12 Nikandroe N.D> Education at the turn of the millennium; eternal and transient. M., 2001; Mchedlov M. Politics and religion // Obozrevatel. 2000. No. 4. S.23-26; Polovinkin AZh Awakening of Russia: overcoming the barrier of unbelief and lack of faith. Volgograd, 1997; Sokolov SV. The Orthodox Church in the post-Soviet period of Russia: restoration or revival. Orthodoxy and problems of education // Materials of Christmas Orthodox-philosophical readings. N.: Novgorod, 2000. S.214-220; Yakovleva M, Does Russian democracy have a future and is it connected with the Church: Intern. conf. “The Revival of Religion and the Development of Democracy in Russia,” Rus. thought. Le pensee russ. Paris, 2000. No. 5432. P.20; Vigilyansky V, Is our Church in crisis? // Orthodox conversation. 2000. No. 1. S.12-15; Patriarch of Moscow and All Russia Alexy P. The Church and the World on the Threshold of the New Millennium. Report at the opening of the IX International Christmas
Purpose of the dissertation - a comprehensive study of modern Orthodox regional media in the structure of Russian, their specifics, typology, connections with the modern Christian understanding of mass communication.
Research objectives identified the main tasks works:
identify the defining functions and activities of modern Orthodox media; the dynamics of development, the current state of the Orthodox media in the Vyatka region and determine the possible ways of their development;
to determine the typological features, genre structure of Orthodox regional radio programs, magazines and newspapers; on the example of the press of the Vyatka region, to give a comparative analysis of the content-functional features of official church and secular-church publications;
explore the role of the Orthodox media in the process of shaping the worldview, in the dissemination of moral and cultural values; explore the social themes of the Orthodox media as an integral part of the spiritual, moral and ethical sphere, facing the inner world of man;
to identify especially significant professional, creative and personal characteristics of an Orthodox journalist.
Chronological framework The studies cover the last five years, when the system of Orthodox media has taken shape in general, the concepts of Orthodox regional publications and the format of Orthodox radio broadcasting have been formed. During this time, the formation of the Vyatka Orthodox radio program model was completed in general terms, the image of the presenter was basically formed, and a permanent audience composition was formed. It was also formed
on January 21, 2001. M, 2001; Solokhin V. Will Orthodoxy become the state religion? // Orthodox conversation. 1999. No. 4. pp.37-40 and others.
II vana concept of the newspaper "Vyatsky Diocesan Bulletin". In the same period, the main issues of the journal Vyatka. Faith. Hope. Love "(1997-1998).
Scientific and practical significance of the work. The conclusions and recommendations of the dissertation research can be used by teachers in the educational process when reading special courses on Orthodox journalism, disciplines of specialization - "Broadcasting". The approaches used in the dissertation can serve as a basis for further study of the typological evolution of the Orthodox media. Practicing journalists can relate their experience to the dissertation.
Testing the theme. The main provisions of the dissertation are reflected in speeches and abstracts of reports at interuniversity scientific and practical conferences at Moscow State and St. Petersburg State Universities, the Kirov branch of the Moscow State Institute of Power Engineering; I International Congress of the Orthodox Press, IX International Christmas Educational Readings, I-VI St. Tryphon Educational Readings (1996-2001); in articles published in the collections of scientific papers of the Moscow State Institute of Power Engineering, the Vyatka diocese, the scientific journal of the Faculty of Journalism of St. Petersburg State University "Nevsky Observer".
The dissertation student was in 1997-1998. deputy editor of the Moscow-Vyatka literary and artistic, local history journal “Vyatka. Faith. Hope. Love"; is the author and host of the radio program "Vyatka Orthodox" (1996-2001); laureate of the All-Russian festival - seminar "Orthodoxy on radio broadcasting" (Moscow, 1995), the interregional radio festival "Siberian tract" (Tyumen, 1998), the Creative Interuniversity competition of student and teaching works dedicated to the 2000th anniversary of the birth of Christ (St. Petersburg, 2001), All-
Russian festival of television and radio programs on spiritual subjects "The Word of Flesh Byst" (Blagoveshchensk, 2001).
During 1998-2001 at the faculty of journalism of the Kirov branch of the Moscow Humanitarian and Economic Institute, the author of the dissertation conducted classes in a creative workshop on Orthodox journalism. At the annual St. Tryphon Educational Readings, the author of the dissertation heads the section of Orthodox journalism.
Structure and scope of work . This work consists of an introduction, three chapters, a conclusion, a list of references, and applications.
Formation of the system of Orthodox media in Russia (retrospective analysis)
Orthodox journalism has a long tradition. Especially a lot of publications came out in the late XIX - early XX century. Among these publications, we can name "Tserkovnost" - an Orthodox folk newspaper published in Moscow in 1914-1916, "Orthodox Interlocutor" - a newspaper of the Kazan Theological Academy of Sciences (1855-1917), "Orthodox Church Bulletin" - a publication of the Kazan diocese (1867-1902, 1926-1928), "Orthodox Finnish collection", published in the city of Vyborg (1910-1911), "Christian" - a magazine of church and public life, science, literature of the Sergiev-Pasad diocese (1907-1911), "Christian Reading" - a monthly publication at the St. Petersburg Theological Academy (1821-1912), "Orthodox Mukachev" - a publication of the Pryashchev diocese in Uzhgorod (until 1937). Unique in its kind was the supplement to the weekly magazine "Interlocutor", published in Moscow (1893-1905) - "Christian conversation. Sermons, articles of edifying reading during non-liturgical interviews. In 1821, the St. Petersburg Theological Academy was the first to publish the magazine "Christian Reading". But it was a scientific, theological journal, and the first popular, public publication was the Sunday Reading weekly, which had been published since 1837. It contained articles of an instructive nature; it was published by the Kyiv Theological Academy. The first seminary periodical was the Riga journal School of Piety (1857).
The beginning of Orthodox periodicals is closely connected with the Russian Theological Schools. It should be noted that before the revolution, four Theological Academies published 19 periodicals. Theological seminaries also published about a dozen journals, of which the most famous is the Kharkov theological and philosophical journal "Faith and Reason", founded in 1884 by Archbishop Ambrose Klyucharev1.
In the second half of the 19th century, in addition to academic journals, many other spiritual journals appeared, which can be called theological journalism. Along with theological articles, they published sermons, reviews of current events in the Orthodox churches and the non-Orthodox world, criticism and bibliography of current book and magazine publications, essays on remarkable church figures, biographies of ascetics of piety, stories from church life and spiritual poetry. Of the most famous journals of this kind, we note the St. a lot others. All these theological and journalistic publications of the 1860-1870s were characterized by a bold discussion of church and church-social issues.
Speaking about official publications, it should be noted that before the revolution, each diocese had its own printed organ - diocesan statements. The initiative to found them belongs to the famous hierarch of the 19th century, an outstanding preacher - Archbishop Innokenty (Borisov) of Kherson, who formulated their concept in 1853. Its main element was the division of the magazine into two parts: official and unofficial. The official part was intended for decrees and orders of the Holy Synod, news from the highest state authorities, especially for a given diocese, for orders from the diocesan authorities, for messages about movements and vacancies, for extracts from the annual reports of various diocesan institutions. In the unofficial part, excerpts from the works of the holy fathers, sermons, instructive articles, local historical, biographical, local history and bibliographic materials were printed. However, only six years later this concept was presented to the Holy Synod for approval by Archbishop Innokenty's successor in the cathedra, Archbishop Dimitry (Muretov). The synod not only approved it in 1859, but also sent out the proposed publication program to all diocesan bishops. The following year, diocesan bulletins began to appear under this program in Yaroslavl and Kherson, and 10 years later they were already being published in most dioceses. It is interesting to note that the remote dioceses acquired their own journals before the metropolitan ones.
Later, central organs of the Russian Orthodox Church appeared, that is, published by the Synod or some Synodal department, - in 1875 the Church Bulletin began to appear, and in 1888 - Church Gazette. Toward the beginning of the 20th century, the number of publications increased, in which the main place was occupied by publicly available religious and moral articles for instructive reading, such as "The Russian Pilgrim", "Sunday", "The Pilot", "Christian's Rest".
About 30 newspapers and magazines were published by Orthodox monasteries. In particular, "Trinity Leaflets" published by the Holy Trinity St. Sergius Lavra enjoyed great popularity. There were also special church magazines devoted to apologetics, public education, the fight against schisms and sects, naval clergy, bibliography of theological and church history literature. As for the parish International Congress of the Orthodox Press // http://www/ortodoxv.ru. periodicals, before the revolution there were few of them, only about a dozen.
Orthodox missions abroad also made unsuccessful attempts to publish newspapers and magazines. Many have been published for decades. "Pravoslavny Vestnik" - a newspaper of the New York and Canadian diocese, "Orthodox Palestine Collection" - a publication of the Orthodox Palestinian Society (published from 1881 to 1964, resumed in 1973); "Orthodox Way" - a church-theological-philosophical weekly newspaper - an appendix to the journal "Orthodox Russia", published in New York (Jordanville, 1959-1994); "Christian Journal" (Christian. Life), distributed in the United States until 1991. About four hundred Orthodox periodicals ceased to exist in Russia during the first five years of Soviet power. After 1917, the so-called Renovationist publications appeared. The publication of emigre publications continued, such as the Vestnik RSHD, Pravoslavnaya Mysl. The Western reader got acquainted with the materials of the Vestnik of the Western European Exarchate in France (in Russian and French), the magazine Voice of Pravoslavia in German Many closed publications have become the property of special stores.
Typology of Orthodox journalism (the experience of building a classification)
The diversity of Orthodox media requires a typological analysis. To carry it out, it is necessary to identify the main type-forming factors. There are many classifications of periodicals, each of which performs its role and can be used for a particular study. For example, the researcher of socio-cultural models of journalism E.A. Kornilov gives the following classification of the press34: 1) global - regional; 2) printed - audiovisual; 3) official - informal; 4) continental (analytical, European) - insular (informational, Anglo-American); 5) quality - tabloid.
Methodologically important in the search for a "practical orientation" of the typological approach to the media is the introduction into circulation of concepts significantly refined by E.A. Kornilov. The type is considered by the researcher as "a historically established set of publications united by the publisher, the intended purpose and the audience group"; typification - as "the development by a publication or a group of publications under the influence of type-forming factors of certain characteristics and features"35.
The transition of the media to multisubjectivity has significantly expanded their typological characteristics. In particular, A.A. Grabelnikov36, pointing to typological changes in the modern press, states that the press has been divided into quality (the so-called press of opinions for the intellectual part of society) and mass (serving the rest of the population); on the state (subsidized from the state treasury) and commercial (independently extracting money for its existence); semi-official (reflecting the point of view of the government) and independent (expressing the opinion of its publisher, founder, editorial staff); on the ruling (leading agitation and propaganda of the political and economic line of power structures) and opposition (criticizing the existing regime and putting forward their own alternative projects for the development of society); into politicized (focused mainly on repelling the political struggle, independently waging this struggle) and depoliticized (the content of which does not affect political issues and battles); business (serving a new class of businessmen and entrepreneurs) and entertainment (designed for the leisure of readers); into legitimate (officially registered with the Ministry of Press and Information) and illegitimate (does not recognize power structures over itself); into national (published within the republic) and transnational (published within the near and far abroad). Religious media A.A. Grabelnikov refers to the new forms of printed publications.
Based on the research of B.Ya. Misonzhnikov37, the mereological division can be attributed to the type definition system - by frequency, by place of publication and scale of distribution, by the degree of breadth of reflection of reality (special editions and general political, thematic: “military press”, “youth press”, etc. .). Based on this type-formation system, it can be argued that the division of the Orthodox press into ecclesiastical and secular is based on the address of the founder: in the first case, this is the Moscow Patriarchate and dioceses, in the second case, federal and regional state television and radio companies, printed publications of regional and city administrations, and also independent publications that have editorial staff as their founders, etc. Based on another taxonomic type definition system proposed by the researcher, two classes are distinguished: print media and electronic media. In turn, the print media are divided into two subclasses: the analytical press and information. The analytical (elite) press is represented by:
1) universal socio-political publications (regional and federal);
2) specialized publications (departmental, professional, confessional), from which, in turn, quality publications “branch” (business press).
The mass press is represented by tabloid, advertising, socio-political, and entertainment publications.
Speaking about the great typological variety of specialized publications, B.Ya. etc. ... All of them form a lot of subspecies depending on the type-determining factors, thematic areas, specific manifestations of qualitative features and properties.
According to the researcher of periodicals A. K. Teplyashina39, the main type-forming features (factors) according to which the publications of the Orthodox Church are combined into separate groups are as follows: the nature of the audience; subject or reflected sphere of reality; generic affiliation of the publication; intended purpose of the publication; the nature of the presentation.
Taking these parameters as a basis, we can agree with A.N. Orthodox St. Petersburg. According to the target audience - "Journal of the Moscow Patriarchy" - a specialized publication designed for clergymen, "Orthodox St. Petersburg" - an artistic and journalistic publication with pronounced educational and popularization functions.
The authors of the “Religious Press” section of the textbook “Russian Mass Media System” consider the system of Russian Orthodox media in more detail in terms of genre-thematic orientation and appeal to a specific audience. This system is represented by:
General church mass publications. Such, for example, as the newspaper "Pravoslavnaya Moskva" distributed throughout Russia and the Orthodox review "Radonezh". (Not being an official publication of the Russian Orthodox Church, Radonezh publishes official documents of the Church, conducts polemics with other publications and public structures, defends the positions of the Moscow Patriarchate, replacing, in fact, in this capacity the newspaper Moscow Church Bulletin, which claims to be the all-Russian mass newspaper has not yet reached this level).
Theoretical church publications. (Yearbook "Theological Works", "Journal of the Moscow Patriarchate", the Orthodox theological journal "Alpha and Omega", published by the Society for the dissemination of Holy Scripture in Russia and designed to raise the level of theological culture of its readers, most of whom are clergymen, students of theological academy and seminary) .
The newspaper "Vyatka Diocesan Bulletin" and the magazine "Vyatka. Faith. Hope. Love”: topics and purpose of publications
The first issue of the monthly newspaper "Vyatsky Diocesan Bulletin" - the official publication of the Vyatka diocese - was published in April 1990. At various times, the current clergymen A. Perminov, V. Shadrin, freelancers Archpriest A. Sukhikh (Vyatskiye Polyany) and A. Zverev (Urzhum) worked on the issue of the newspaper. For ten years the newspaper was headed by the editor V. Semibratov. Since October 2000, archpriest A. Perminov, rector of the Cathedral of the Savior in Vyatka (Kirov) has become the editor. At the origins of the creation of the newspaper was the editor of its first two issues (now a clergyman of the Kostroma diocese) A. Logvinov. Addressing the readers of the new edition, he wrote: “The purpose of our newspaper is to promote the spiritual revival of the people, the revival of the Vyatka land. We invite to cooperation the widest range of people: local historians, figures of literature and art, all those who are not indifferent, who care about the past, present and future of our land. We will print poems and stories, letters and essays. But the main thing, of course, for us is spiritual enlightenment: patristic literature, the lives of the saints, everything that will help us enter the bright and joyful World of Heaven. In the certificate of registration of the "Vyatka Diocesan Bulletin", issued by the executive committee of the regional Council of People's Deputies on October 9, 1990, No. 3, the program goals and objectives are: diocese" 3.
In the setting of tasks, one can easily see the connection between the pre-revolutionary "Vyatka Diocesan Gazette" and the "Vyatka Diocesan Bulletin" and the continuity of traditions. (“Vyatka Diocesan Gazette” set as its goal: “organization of an organ of Christian education within the diocese”; “moral and religious education”; “strengthening and exaltation of the striving for perfection” among the Vyatchans; “the opportunity for priests to communicate, opening up for them a field for meetings and discussions” ).
Making an allowance for the current conditions of the existence of the Orthodox press (other times - different customs, a different way of life, different from the pre-revolutionary one), let's pay attention to the opinion of the editor of the newspaper "Tatyanin's Day" (MSU), teacher of the journalism department of the Orthodox University, priest V. Vigilyansky, expressed by them in an interview with the newspaper "NG - religions"4. To the correspondent's question: "What, in your opinion, are the main problems of the modern Orthodox press?" informs its reader about the events of the diocese, avoids conflicting topics, almost does not analyze the political, social, cultural and social processes of our time from the point of view of Orthodoxy. Sometimes diocesan newspapers are filled with excerpts from the sayings of saints or church writers of the past that have long been published in books. But if church parishioners still have the opportunity to partially fill in the information that is missing in the “departmental” press, since they go to church, communicate with the clergy in one way or another, and engage in self-education, then for people who consider themselves Christians, but are not yet ecclesiastical, the press is practically non-existent. And there are about 50% of them in our country.”
Are there any of the listed shortcomings in the publication we are analyzing - the Vyatka Diocesan Bulletin? The answer will be clear from the description of the contents of the newspaper issues.
The first issue of 1997 opens with a Christmas message from His Eminence Chrysanth, Archbishop of Vyatka and Sloboda to the all-honourable clergy, venerable monastics and the God-loving flock of the land of Vyatka. The last page is all given over to the poems of the Muscovite TLShorygina. On the remaining 6 pages (and the newspaper is published monthly in A3 format on 8 pages), materials about Blessed Procopius Vyatsky, the history of the Church of All Saints in the city of Kirovo-Chepetsk, local history research in the field of the biography of F.I. Chaliapin, naval priest Father Vonifatiya , explanations to the law "On freedom of religion" by the chief specialist of the regional administration on issues of legislation on freedom of conscience, photographs of churches, illustration of watercolor drawings of Vyatka churches by artist T. Dedova. In the same issue there is a children's page "Okoshechko" with drawings and a crossword puzzle for children.
The next, second issue contains information about the celebration of the Nativity of Christ, Christmas poems, local history material about the architectural ensemble of the village of Velikoretskoye, a sketch about the archeographer A.A. Amosov, facts from the life history of the Patriarch of Moscow and All Russia, St. freedom of religion”, the beginning of V. Grechukhin’s story “On the Vyatka Ridges”, informational notes about published booklets, books, a strip of poems, photographs of churches.
For three more issues, V. Grechukhin’s story “On the Vyatka Ridges” was printed, and in five issues the continuation of the fairy tale story by A. Antonov (pseudonym of the priest A. Kononov) “Forest monastery, or the amazing life in the forest of the boy Vanya and his friends” (beginning was set in No. 12 for 1995, 1-6, 11-12 for 1996)
A chronicle of noted memorable events of the Russian Orthodox Church, fragments of the lives of saints, and archival documents were published quite regularly. The presence of the headings “From the history of Vyatka churches”, “Vyatka shepherds” can be safely attributed to the entire content of the newspaper, since 90% of the information contained in 12 issues of the newspaper for 1997 refers to the local history topic. This is evidenced by headlines such as “At a conference in Glazov (Spiritual culture of the Finno-Ugric peoples of the past)”, “Thanks to Vladyka Marshal (100 years since the birth of Marshal I.S. Konev)”, “From the editorial mail. Journey into the past”, “Until we all come into unity. (The split of the Russian Orthodox Church in 1927)”, “Orthodox culture of Ancient Russia”, “Vyatka choirs sang in churches. (XIX century)”, “History in dates”, “Confessor of Orthodoxy”, “Photographs keep memory”, “Mother Pulcheria - the ascetic of the city of Slobodskoy. (Beginning of the 19th century)”, “Shooted in Vyatka”, “On the anniversary of the saint”, “Vyatka in the fate of the royal family”, “The Way of the Cross of Father Paul”, “I am not a seller of Christ” - father Michael answered the enemies”, “Through the eyes of the archives” , "The archivist of the consistory" accurately designate the historical and local history content of the materials and the entire newspaper as a whole.
Rarely in this edition are published correspondence on the "topic of the day", such as, for example, "Psychotherapy: the view of a Christian", "Whom do the pagans worship?", "Modern theomachism." In general, they are lost among other newspaper publications.
Modern topics are represented by informational notes about the restored temples, annotations of books. A special thematic issue of the newspaper in December 1997 was dedicated to a significant event in the life of the Vyatka diocese and the Vyatka believers - the canonization of the locally revered saints Hieromonk Matthew (Shvetsov) of the Yaran miracle worker.
Problem-thematic analysis and genre specificity of the radio program
The goals and objectives of the radio program "Vyatka Orthodox" were defined in the first issue, which went on the air of the regional radio on November 3, 1995. It was explained to the listeners that it would be about Orthodoxy, about faith, about people who had acquired it or were just standing on the threshold of the temple; that “Vyatka Orthodox” can be fully considered the “legal successor” of those evening broadcasts that from time to time talked about great Orthodox holidays, raised problems of spiritual life, questions of faith and unbelief, searches that the Russian soul has been languishing from forever.
With reference to a conference on religious journalism held in 1995 at the Moscow State University, the host of the program emphasized that Christian radio journalism has vast experience, but this is the experience of foreign "voices". Domestic broadcasts are only a few years old. The Christian radio stations that existed at that time operated only within Moscow and the Moscow region, and 35 religious programs of three all-Russian channels accounted for 14 hours of broadcasting per week. Therefore, according to the presenter, although the program “Vyatka Orthodox” occupies a modest place in the general system of enlightenment, it also contributes to the revival of spirituality. The words “Let's hear each other!” placed in the subtitle of “Vyatka Orthodox” mean: let's understand each other both in heart and soul, we will find unanimity and feel ourselves Orthodox.
The main word in the first issue belonged to the head of the Vyatka diocese, Archbishop of Vyatka and Sloboda Chrysanf, who blessed the activity of the program. (According to its meaning, a church blessing has no secular counterpart. Approximately, the blessing of the ruling bishop (manager of the diocese) can be interpreted as approval, permission of the highest authority, non-negotiable. In general, without the blessing of the hierarchy, no actions in the Church are allowed. Parishioners take blessings from their parish priests for all their important worldly affairs: traveling, building a house, going to college, etc.
In accordance with the stated goal and objectives, during November-December 1995 and all of 1996, the program talked about the great and twelfth Orthodox holidays, about the spiritual holidays of the Vyatka land: the Velikoretsk procession, the Day of memory of St. Tryphon the Vyatka miracle worker - thereby fulfilling its educational a role for those students who perceive Orthodoxy as part of their culture and consider having knowledge in this area a necessary component of their own education. The performance of the catechist function is characteristic of the initial stage of the formation and development of radio transmission, since. many listeners needed "oral instruction in the faith."
The information block consisted of news from the Vyatka diocese, reviews of the Vyatka Diocesan Bulletin, which were prepared by the editor of the newspaper Vladimir Semibratov. Stories about the lives of saints, about the history of Vyatka churches, about other interesting pages of church local history were prepared for transmission by the dean of the Vyatka-Polyansky district, rector of the St. Nicholas Church in the city of Vyatskiye Polyany, Archpriest Alexy Sukhikh. It can be noted that a small team of authors participated in the process of the formation of the program: the host of the program, the journalist-newspaperman and the priest.
From the first year of its existence, the broadcast has practically performed all the functions of Orthodox radio broadcasting: education, expression and formation of public opinion, the function of informing, aesthetic, cumulative, educational, communicative, integrative, semiotic.
According to the degree of recognition by the author of the transmission of the sacraments of the Russian Orthodox Church, according to the “discoveries” she made for herself, the transmission was also created. The presenter shared these “discoveries”, telling, in fact, about her searches, and therefore, according to the dramaturgy of the program, there was a joint entry into the Church.
M. Shaginyan once remarked: “When I write, my lips move - I don’t read myself, but I pronounce myself. Getting used to writing always for the “living and concrete addressable”, and not for the mass of abstract invisible “readers”, and, moreover, writing not “indifferently”, not to the faceless multitude and not to oneself alone, but always loving - and disinterestedly loving, giftfully, with dedication , I didn’t even notice how this habit merged with my prose and its features, took on a confessional-didactic character, spiritually and mentally open to the outside and with this key opens the door not only to the soul and thoughts of the addressee (always a specific “You”, for whom I write ), but also for many readers, those who are somehow and somewhere similar to me, but in the main thing we, people, are all alike!”2.
This remark corresponds in content to one of the types of “journalistic technologies” identified by the modern media researcher I.M. N.A. Polevoy; 2) informational and cognitive, which the journalist-informer adheres to; 3) humanitarian, according to which the journalist conducts an equal and respectful conversation with the audience, psychologically being, as it were, inside it3.
The level of relations with the audience was not “teacher-student”, but “equal to equal” (according to the humanitarian type) assumed a peculiar presentation of the material, its own language, disposed to listening, and confidential narration evoked a response of listeners' trust. For example, on July 19, 1996, the broadcast was conducted in this way: “In today's episode you will hear a short review of the news from the Vyatka diocese, the end of the story about the life of the Monk Tryphon of Vyatka, responses to the previous episode of the program and the continuation of the conversation started in it about the relationship between church and state , and, accordingly, those searches for Truth, which the Russian soul has been languishing from eternity. The wonderful writer Nikolai Semenovich Leskov has in the story “At the End of the World” wonderful words that his hero, an old bishop, says: “I must confess to you that I love this Russian God more than any ideas about a deity, who creates a monastery for himself “in the bosom ".
With MDA, etc.). They were of a scientific or popular science nature, they housed patristic works, theological, historical and other articles, a chronicle of academic life, and sometimes responses to recent events in Russia and in the world. The editors and authors were mostly teachers of theological academies and seminaries. Since 1858, government orders for the spiritual department have been published in the Zh. "Spiritual Conversation", published at SPbDS, since 1875 - in the w. "Church Bulletin" at SPbDA. In 1888, a separate printed organ of the Holy Synod appeared - f. "Church Gazette", which consisted of the official. parts and additions.
Diocesan bulletins, which began to appear in the 1960s, became a special phenomenon in the church press. 19th century and covering almost all regions. The editorial staff included representatives of theological and educational institutions, consistories, and clergy of diocesan cities. Diocesan publications were published according to a single model and usually consisted of official. and unofficial parts. Manifestos, decrees of emperors, definitions of the Synod, orders of the diocesan authorities, etc. were published in the official one; in the unofficial - sermons, chronicles, historical, local history and other articles, biographies, obituaries, bibliographic references. In part, the program and structure of the diocesan journals were borrowed from the secular regional publications - the provinces. statements.
In the 2nd floor. 19th century spiritual and educational magazines appeared, published on the private initiative of priests and laity, which set the goal of conveying the position of the Church to a wide audience. Popular articles, sermons, lives of saints, letters and memoirs of church leaders were published here, and current events related to the Church were covered. Some of the publications ("Emotional Reading", "Orthodox Review", "The Wanderer", etc.) competed in popularity with the leading secular ones. Since 1885, the 1st church mass illustrated magazine began to appear. "Russian pilgrim".
From con. 19th century Popular Orthodox magazines and newspapers for the people were published. They published excerpts from sermons, explanations of prayers and worship, and the lives of the saints. In 1879, a novice of the Trinity-Sergius Lavra, Nikolai Rozhdestvensky (later Archbishop Nikon of Vologda) founded the publication of Trinity Leaflets, which were small brochures, sold by 1 k. or distributed free of charge. Following the model of the Troitsky Sheets, Kievsky Sheets (from 1884), Pochaev Sheets under the Volyn Diocesan Gazette (from 1886), etc. were printed. In 1900, Archim. Nikon (Rozhdestvensky) was awarded the Makariev Prize for publishing the Troitsky Sheets. Some Orthodox publications for the people, created in the beginning. 20th century on the private initiative of the clergy, were focused on the fight against drunkenness. In 1913, in order to unite and systematically develop the publishing activities of the Church (including periodicals), the Publishing Council under the Holy Synod was created, in 1913-1916. it was led by the archbishop. Nikon.
Until 1917, there were at least 640 orthodox churches. magazines and newspapers. The vast majority of them were closed after the October Revolution of 1917. Only in a few regions of the country (mainly where the power did not yet belong to the Bolsheviks) local diocesan publications continued to appear until the end of the civil war. In 1930, Deputy Patriarchal Locum Tenens, Metropolitan. Sergius (Stragorodsky) received permission to issue an official. organ of the Russian Orthodox Church "Journal of the Moscow Patriarchy" and became its publisher and editor-in-chief. The magazine was published in 1931-1935. and since 1943, for many years it was the only periodical church publication in the RSFSR. Since 1960, the almanac "Theological Works" has been published - the only scientific church publication.
In the 70-80s. 20th century in samizdat came out illegal orthodox. editions: “Veche” by V. N. Osipov, “Moscow collection” by L. I. Borodin, magazines “Maria” by T. M. Goricheva, “Hope” by Z. A. Krakhmalnikova, “Community”, “Choice”, etc.
The development of Russian church journalism after 1917 continued abroad, where spiritual journals became a means of uniting emigrants. Rus. cultural-religious centers established abroad were active in publishing. In the 20-30s. 20th century there came out several. dozens of religions publications in which Rus. philosophers, theologians, publicists. In the publishing house "IMKA-Press" there was a railway. The Way, the Russian Student Christian Movement published the Vestnik (later the Bulletin of the Russian Christian Movement), ROCOR issued gas. "Orthodox Carpathian Rus" (later "Orthodox Rus"). The nature of publications was largely determined by the limited financial resources of the refugees. More often, almanacs and collections were published, which could be published as material and funds accumulated, regardless of time.
In addition to publishing print media in Russian. emigration began to apply new forms of journalism. In 1979, the 1st Orthodox Church appeared. radio station broadcasting in Russian. language, - "Voice of Orthodoxy". The idea of its creation belonged to E.P. and E.E. Pozdeev and Protopr. B. Bobrinsky. The radio station's studio was located in Paris, broadcasting was carried out on short waves, initially from Africa, and then from Portugal, and covered part of the territory of the USSR. The radio station received support from the St. Vladimir Seminary of the OCA. The broadcast program included sermons, conversations (including those of Metropolitan Anthony (Bloom) of Sourozh), recordings of books, programs explaining worship, holidays, children's catechism programs.
From con. 80s 20th century the revival of church journalism in the USSR began. Under the new conditions, church media began to focus not only on spiritual education, but also on catechesis, missionary activities, dialogue with a secular audience in a language accessible to it, the fight against an ideology hostile to the Church, etc. The law “On freedom of conscience” adopted in 1990 and Religious Organizations” gave legal grounds for expanding church activities, including in the field of information dissemination. In 1994, instead of the previously existing MP Publishing Department, the MP Publishing Council was created, which became responsible for the information policy of the Church, providing training for personnel, and coordinating the activities of the Orthodox Church. publishers and journalists. The chairmen of the council were archim. Daniel (Voronin) (1994-1995), Bishop of Bronnitsa Tikhon (Emelyanov) (1995-2000), prot. V. Siloviev (since 2000).
From the beginning 90s 20th century professional training was conducted in the field of church journalism, which developed as a special specialization within journalism. Church journalists, who at the beginning of this period represented a separate group, gradually became an integral part of the Russian journalistic community. In 1991-1995 at the Faculty of Journalism of Moscow State University. M. V. Lomonosov, a group of church journalism operated. In 1996, on the basis of the MP Publishing House, the Institute of Church Journalism and Publishing was established, headed by Bishop. Tikhon. A 2-year cycle of study was introduced, classes were held in the evenings and on weekends, students had practice in the Journal of the Moscow Patriarchy and gas. Moscow Church Bulletin. In 1998, the in-t was transformed into a department of church journalism at the philological faculty of the Russian Orthodox University of St. app. John the Evangelist. The department was headed by Bp. Tikhon (1998-2000), priest V. Vigilyansky (2001-2003), G. V. Prutskov (2003-2005), A. S. Georgievsky (since 2005). Students study theological disciplines, church law, ancient and new languages, various branches of journalism, publishing economics, and practice in church media. In 2001, on the basis of the "Orthodox Youth Newspaper", the School of the Young Orthodox Journalist worked. In 2006, the School of Church Journalism (training courses for journalists) and the research center "The Church in the Information Society" were established under the Publishing Council of the MP. In the same year, the Faculty of Church Journalism was opened in the Chernivtsi Orthodox Church. Theological Institute (Ukraine). In 2007, the course "The Church and the Media" was given for the first time at the theological faculty of St. Tikhon's Orthodox University for the Humanities (PSTU). On March 6, 2008, an agreement was signed in Moscow between PSTGU and the MP Publishing Council, which provided for cooperation in publishing, journalism, and the organization of advanced training courses for church publishers and journalists. In 2008, the first advanced training courses were held for employees of the diocesan press services and church media of the dioceses of the Central Federal District. Feb. of the same year, the Kaluga EU, together with the city organization of the Union of Journalists of Russia, announced a set of courses in Orthodoxy. journalism, training on them was carried out for a month.
In the 1990-2000s. formed a complex legal system. MASS MEDIA. In 1990, 12 Orthodox churches were registered. periodicals, to the con. In 2006, the number of publications of various institutions of the Russian Orthodox Church amounted to 200 titles, private - 193. The central printed organs of the Russian Orthodox Church include the Journal of the Moscow Patriarchate and the newspaper. "Church Bulletin", which began to appear in 1989 under the name "Moscow Church Bulletin". From con. 80s 20th century Diocesan periodicals (mainly newspapers), magazines at theological schools are being revived, theological, church-public, missionary, catechism and other periodicals are being published.
The first Orthodox radio station in Russia "Radonezh", created by the Radonezh Society, has been broadcasting since 1990, the broadcasting volume in 2008 was 4 hours per day. In 1999, the St. Petersburg Metropolis opened the Grad Petrov radio station with a broadcast volume of 6 hours a day (in 2006 it switched to the FM band and increased the volume to 18 hours). In 2007, radio Obraz began broadcasting in the VHF band in Nizhny Novgorod. The principles of operation of radio stations are largely similar: they broadcast religious, cultural, educational, musical, and children's programs. Programs are broadcast, including via the Internet, in real time.
In the 90s. 20th century development of the Orthodox television projects was associated with the activities of the Orthodox Information Television Agency (PITA). To the beginning 1998 PITA produced 5 weekly and daily programs on 4 main Russian TV channels, but after the 1998 financial crisis it ceased to exist. Part of the programs was closed, the rest were transferred to the Information Agency of the Russian Orthodox Church, a cut after. mainly organized broadcasts of festive services, and orthodox programs. topics began to be prepared by small manufacturing companies.
In 2008, 4 orthodox messages appeared on the central channels. programs: “The Word of the Shepherd” (“Channel 1”, producer - PITA-TV), “Orthodox Encyclopedia” (TVC, producer - TV and film company “Orthodox Encyclopedia”), “Bible Story” (“Culture”, producer - studio “ Neofit") and "Russian View" (broadcaster and producer - TRVK "Moskovia"). The oldest Orthodox the TV program "The Word of the Shepherd" has been published since 1994, it is based on short conversations of the Smolensk Metropolitan. Kirill (Gundyaev) about spiritual life, about the history of the Church, about Orthodoxy. traditions and holidays, oh Christ. look at modern developments. "Orthodox Encyclopedia" (since 2002) - the only Orthodox. TV program, which is broadcast live. This is an interactive television almanac with guests in the studio and encyclopedic stories about Orthodoxy in Russia and abroad, about history and culture, as well as about the latest events in church life. The program "Russian View" has been published since 2003, in the format of a talk show - since the fall of 2006. It is missionary in nature, its goal is to convey to a wide audience the position of the Russian Orthodox Church on social, spiritual and moral problems. The program "Bible Story" is dedicated to the influence of the Bible on world culture.
In 2005, 4 Orthodox satellite TV channels appeared on Russian air: Spas, Blagovest, Glas (in Ukrainian) and Soyuz. In 2008, the family Orthodox Church began its work. TV channel "My Joy". All of them are private, except for the "Union", which was established by the Yekaterinburg diocese of the Russian Orthodox Church and became the 1st orthodox in Russia. TV channel with 17-hour broadcast per day, and later switched to 24-hour broadcasting. Relig. broadcasting on the channel is represented by a weekly broadcast of divine services from the temples of Yekaterinburg, daily blocks of morning and evening prayers, and conversations with clergymen. Mn. the programs are of a historical, cultural, local history, and educational nature. The channel presents the programs of a number of diocesan television studios, as well as the TV channel "My Joy". The task of the public Orthodox TV channel "Spas" is to popularize the traditions. orthodox values. Along with the transfers of the Topics on the air include secular news, educational programs, feature films, political and public talk shows, and so on. The broadcasting time is 16 hours. TV channels are mastering broadcasting via the Internet, including posting recordings of broadcasts on their own websites.
The beginning of the development of the Orthodox segment of the Russian Internet refers to 1996. In 2008, the electronic catalog "Orthodox Christianity" (http://www.hristianstvo.ru/) contained more than 5 thousand links to Orthodox sites. Official resources are represented by the websites of the MP (http://www.patriarchia.ru/), the DECR Communications Service (http://www.mospat.ru/), etc. Internet analogues of printed periodicals, as well as purely online media, have become widespread. . Pravoslavie.ru (http://www.pravoslavie.ru/) is an online magazine of the Moscow monastery in honor of the Presentation of the Vladimir Icon of the Mother of God that publishes news and commentaries, historical materials, sermons, and weekly press reviews. Within the framework of the site, there are projects "Local Churches", "Orthodox Calendar". The Internet magazine "Orthodoxy and the World" (http://www.pravmir.ru/) publishes on its pages various articles, author's columns, information about church holidays, videos with church hymns, fragments of divine services, stories from TV shows. The site was 2 times included in the "people's ten" of the main Russian competition of sites "Runet Prize". The Central Scientific Center "Orthodox Encyclopedia" is represented on the Internet by the information portal "Sedmitza.ru" (http://www.sedmitza.ru/).
Regional church media holdings, uniting different types of media, have developed in Yekaterinburg and Nizhny Novgorod. In St. Petersburg, a holding is being formed on the basis of a railroad. St. Petersburg Metropolis "Water of Life", under which an information agency was created.
Festivals, conferences are held. MASS MEDIA. As part of the Christmas Educational Readings, there is a traditional section devoted to topical issues of Orthodoxy. journalism. Over the years, a number of festivals were held: "Orthodoxy on Television and Radio Broadcasting" (1995), "Orthodoxy and the Media" (2002), the festival of Orthodoxy. film, television and radio programs "Radonezh" (2003), Interregional festival of Orthodox film and video programs "Light conquering darkness" (2007), festival of orthodox. press of the South of Russia "Light of Faith" (2007), the festival of spiritual and patriotic programs "Revival" (2008), etc. In March 2000, the MP Publishing Council held a congress of the Orthodox press "Christian freedom and participated approx. 450 people from 71 dioceses of the Russian Orthodox Church and 10 foreign countries. In 2004, at the initiative of the Publishing Council, the International Festival of Orthodoxy was held. Media “Faith and Word”, the 2nd festival took place in 2006. Professional journalistic associations began to appear. In 2001, the Guild of Religions was established. journalism of the Media Union. In 2002, at the section of the Orthodox. journalism of the XI Christmas Readings, the Club of Orthodoxy was founded. journalists, bringing together editors-in-chief and leading journalists of the main Orthodox. MASS MEDIA.
Among the problems associated with church journalism, the issue of professionalism stands out. Mn. publications are mainly engaged in reprinting materials previously published in other media, weakly cover current problems, at the initial stage of development is the Orthodox. television broadcasting. A number of publications that call themselves Orthodox are published by schismatic or sectarian groups, on their pages the position of the Russian Orthodox Church is constantly criticized. The issue of distribution of publications remains vital for the print media.
Lit .: Piskunova M. I. Orthodoxy in journalism and Orthodoxy. journalism (late 80s - early 90s of the XX century): Ph.D. dis. M., 1993; Kashinskaya L.V. Seal of the Russian Orthodox Church. M., 1996; she is. Relig. print // Typology of periodicals: Proc. manual for universities / Ed. M. V. Shkondina, L. A. Resnyanskaya. M., 2007. S. 144-155; Kostikova N. A. Typological characteristics of Orthodoxy. print. M., 1996; Andreev. Christian periodicals; Publishing and bibliography. the case of Rus. Abroad: (1918-1998): Proc. allowance / G. V. Mikheeva et al. St. Petersburg, 1999; Relig. print // Mass media system of Russia: Proc. manual for universities / Ed. Ya. N. Zasursky. M., 2001; Bakina O. V. Modern. orthodox Russian journalism. Kirov, 2003; Russian journalism. Abroad XIX-XX centuries: Proc. allowance / Ed. G. V. Zhirkova. St. Petersburg, 2003; Ivanova T. N. Modern. Russian orthodox periodicals: Typology, osn. directions, genre structure: Cand. dis. M., 2003; Religion in the information field grew. MASS MEDIA. M., 2003; The final document of the section “Pravoslav. Journalism” XI Christmas Educational Readings // TsV. M., 2003. No. 3 (256); Kashevarov A. N. Printing of the Russian Orthodox Church in the XX century: Essays on history. St. Petersburg, 2004; Orthodox catalog. presses. M., 2004; Faith and Word: Materials of the 1st Intern. orthodox festival. Media 16-18 Nov. 2004 / Ed.-Comp.: S. V. Chapnin. M., 2005; Modern religious seal of Russia (1990-2006): Cat. / Comp.: A. S. Pruttskova. M., 2007; Luchenko K. V. Pravosl. Internet: Reference-travel. M., 20072; Chapnin S.V. Church and mass media: Features of communication in modern. world // TsiVr. 2008. No. 1(42). pp. 27-39.
A. S. Pruttskova, S. V. Chapnin
Church journalism is not a new concept. Its foundations were laid in the first centuries of Christianity and have come down to our time in the form of church writing. The first Christian writers were the evangelical apostles: Matthew, Mark, Luke and John. “And He appointed some apostles, others prophets, others Evangelists…” (Eph. 4:11). Who else if not them: “…were with Him, proclaiming the gospel with Him, and casting out demons…” (Mark 3:14). Christ endowed the apostles with His authority: “He who receives you receives Me, and he who receives Me receives the one who sent Me” (Matthew 10:40). By virtue of this power, the apostles, after the Resurrection of Christ and the descent of the Holy Spirit (Pentecost), become the head of the Christian Church, according to the Gospel of Matthew (10:2).
Everything that the apostles saw later entered the Four Gospels: “And he said to them: go into all the world and preach the gospel to every creature” (Mark 16:15). Therefore, the first journalists were the apostles. From the Greek "apostle" means "to send", "messenger". “So we are messengers on behalf of Christ, and as if God Himself exhorted through us…” (2 Corinthians 5:20).
In ancient times, church journalism was called Christian writing, and apologetic writings, and accusatory letters addressed to the pagans.
The name "apologist" was assigned mainly to early Christian writers II-III centuries, who created a special genre of theological and polemical writings - apologies.
Apology in its form is a sermon about Christ and His atoning sacrifice for all mankind. Apologia was devoted to the rational defense of the truth of Christian doctrine. And in terms of its content, it was a well-reasoned theological work.
As we can see, already in the II-III centuries. groups of people arose who saw the task of their activity in the written (circular) preaching of the Words of the Divine Gospel: “And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations ...” (Matthew 24:14).
Apologetics, or Christian writing, can be divided into several periods: Early Christian Apologetics and the era of the Ecumenical Councils (II-VII centuries), Apologetics of the Middle Ages and the Renaissance (VIII-XV centuries), Apologetics of the New Age (XVI-XIX centuries), Apologists of the twentieth century.
We will refer to the first period: Clement of Alexandria and his work “Exhortation to the Hellenes”, “Word to Antoninus” (beginning of the 3rd century); Tertullian and his two books entitled "To the Gentiles"; Eusebius of Caesarea and his work "Gospel preparation" in 15 books. The list of apologists can be continued, but in this case it is important for us to note heredity - the continuity of generations of Christian writers, apologist-journalists. For them, preaching about Christ was the highest goal, mission, calling, for which they were ready to give their lives: “... whoever keeps My word will never taste death” (John 8:52).
What has changed in the 21st century? Beyond technology
preaching - delivering the word about Christ - nothing. As in In the first century, not everyone recognized Christ: “Pilate said to Him, “So, You are the King…?” (John 18.37); “And they asked him: what then? are you Elijah? He said no. Prophet? He answered: No” (John 1:21). So today, for many, Christ is a historical figure, politician, preacher... But for all of us, as for the Apostle Peter: "Christ is the Son of the Living God" (Matthew 16:15-16).
Today, no one requires us, journalists, to die martyrdom in the arena of the Colosseum. The main task for us is to preach about Christ and His Holy Gospel: “As you go, preach that the Kingdom of Heaven is at hand” (Matthew 10:7). And if not, then: “He answered and said to them: I tell you that if they keep quiet, the stones will cry out” (Luke 19:40). It is necessary to call a person to faith, to show how rich the inner world of the Church of Christ is. The experience of the Church should be a priority in resolving a number of vital issues: “... be always ready to give an answer to everyone who requires you to give an account of your hope with meekness and reverence” (1 Pet. 3:15).
Two thousand years have passed since the coming into the world of Christ the Savior, but not everyone has yet heard the voice of His Divine preaching. Yes, they heard about Him, but they did not hear: “And when they hear, they hear not, neither do they understand” (Matt. 13:13). We must help people hear Christ. As the Scripture says, “faith comes by hearing, and hearing by the word of God” (Rom. 10:17). “We call on all media workers to bring goodness and truth to people, to be preachers of the word of God, to remember the interaction that they are able to have on the minds and souls of people.” / Greetings from His Holiness Patriarch Alexy of Moscow and All Russia. Faith and word. 2004./
The rise of church journalism inXXcentury
At the beginning of the 20th century, the press and radio were the main propaganda tool of the then robber government. The tool given to us by God in order to carry His Word and preach "... the gospel to every creature" (Mark 16:15) was enslaved, became a means of "preaching" about the earthly kingdom.
In Soviet times, the authors devoted many works to "criticism of the doctrine and practice of modern Russian Orthodoxy, displaying" crisis phenomena in the entire church-religious complex. / Novikov M.P. Orthodoxy and Modernity. - M., 1965./
Since that time, the media have been in this enslavement and even went further - an anti-Christian and anti-religious press arose, a “yellow” or “tabloid” press that cannot exist without “artificial pathos”, “PR” and “glamour”.
Church journalism in the 20th century. passed a difficult and thorny path. The only official publication of the Russian Orthodox Church, starting from 1931, was the Journal of the Moscow Patriarchy. The volume of the journal, its circulation, as well as the content of the published materials were determined by Glavlit, who in this matter proceeded from his circular of August 24, 1928, devoted to control over the release of religious literature. According to this document, church periodicals could, "as a rule," be published only "in the center" and be published in a minimal circulation. It was not supposed to allow any increase in its circulation, as well as in the circulation of all religious literature in general. The content was strictly regulated: it was reduced to "canonical and dogmatic material and a purely church chronicle." / Zhirkov G.V. Spiritual journalism: history, traditions, experience // Journalism. Education. Church. - SPb., 2002. - S. 82./
This document also forbade the release of church tear-off calendars, leaflets and appeals.
ZhMP existed until 1935. A decade later, on September 12, 1943, on the personal order of I. Stalin, its publication was resumed.
While "ZhMP" had to be silent, samizdat was being actively printed. Thanks to the initiative of individuals, printed sheets with sermons and teachings of the holy fathers were passed from hand to hand. Samizdat made it possible for believers to receive the spiritual food they needed so much.
“Basically, illegal newspapers are published in Moscow, Leningrad, the Baltic States, the Urals and other cities. The most famous periodicals that contain Orthodox issues in 1988 are Blagovest, Rossiyskiye Vedomosti, Glasnost, Vybor, Slovo, Ambo, Nadezhda, Nevsky Spiritual Messenger, "Earth", etc.
Samizdat in the second half of the 1980s wrote actively about the struggle for the opening of churches and religious freedom. “He comes out without waiting for any new press laws. Editions of such publications existed at that time purely on donations. The quality of magazines and newspapers was low, but the content was rich. For the first time, these publications spoke in full voice about those problems that the official organ of the Church, the Journal of the Moscow Patriarchate, could not yet raise. / http://iov75.livejournal.com/34704.html/
Until the end of 1980, the Journal of the Moscow Patriarchy was the only periodical published by the Publishing Department of the Russian Orthodox Church. Then, on the basis of this journal, other periodicals began to appear: since 1986 - the monthly illustrated supplement "Orthodox Reading"; since 1989 - "Moscow Church Bulletin"; later - the anti-sectarian journal "Insight" and the church-archaeological journal "Svetilnik". Thus, at the turn of the 1980s and 1990s, the church press entered a new stage in its life. / "Journal of the Moscow Patriarchate"-70 years old.- pp. 28-29./
“The formation of new state-church relations that began in the 1980s, the significantly increased public interest in religion and the Church stimulates the revival of Orthodoxy in Russia - the conversion of people to the Russian Orthodox Church and the gradual restoration of its traditional forms of life, including the active development of church media.” XXcentury.- SPb., 2004.- P. 111./
“Church journalism has rich traditions in Russia, but fifteen years ago we had to start its revival practically from scratch. The Church had only one periodical, the Journal of the Moscow Patriarchy. In 1989, our first (general church periodical - editor's note) newspaper "Church Bulletin" was published. These publications remain leading in our church journalism today.” /His Holiness Patriarch Alexy II/
In 1988, the Orthodox publication Slovo began to appear, in which materials were published on "perestroika, changes in the relationship between the Church and the state." The magazine pays much attention to a significant event - the 1000th anniversary of the Baptism of Russia. But in it we will not find pompous phrases about this, but, on the contrary, a sober rational outlook on life. “Desecrated and abandoned temples look like a symbol of the spiritual desolation and cultural savagery of the Russian land. With blinded eye sockets they look today at the celebration. In connection with the celebration of the 1000th anniversary of the Baptism, the magazine supports the idea of an amnesty for prisoners of conscience: “it is humane not to leave in captivity among rapists, thieves and murderers those who were deprived of their liberty in connection with their beliefs... In the year of the 1000th anniversary of Christianity in Russia, such an act mercy and humanity will be another step towards bringing closer the understanding of the Church and the state.” Such an act was indeed topical, since at that time about 400 people were deprived of their liberty for religious reasons. Unlike secular publications, the Orthodox Slovo expresses an adequate Christian view of these problems. / http://iov75.livejournal.com/34704.html/
Political and legal reforms were fruitful in 1990. The adoption of laws on the media, freedom of conscience and religious organizations led to the emergence of a mass of new publications, with different audience orientations. In 1990, 1,173 newspapers, magazines, and bulletins of new political parties and public organizations appeared. The democratization of the life of our society made it possible in some way to revive the traditions of journalism of the pre-revolutionary period. During this period of time, one can notice a significant increase in Orthodox and church periodicals: the publishing activities of the Trinity-Sergius Lavra in Zagorsk, the Moscow Theological Academy, and a number of other large monasteries and educational institutions are resumed. Magazines began to appear: Troitskoye Slovo, Troitsky Blagovestnik, Danilovsky Blagovestnik, Vestnik of the Leningrad Theological Academy, and others. These publications are remarkable in that they try to continue the traditions of the pre-revolutionary church press. "Trinity Word" deals with the disclosure of issues of spiritual life and Orthodox dogma. "Trinity Evangelist" is a small brochure that reveals one question, one topic. / http://iov75.livejournal.com/34704.html/
In 1994-1995 a group of people led by Bishop of Belgorod and Starooskolsky John (Popov) created a document called "Foundations for the Revival of the Orthodox Mission." "Information mission" stands out in it as a special direction.
In 1994, the Publishing Council of the Russian Orthodox Church was formed. Its functions included coordinating the activities of Orthodox publishing houses, reviewing and evaluating the literature submitted to the Council, publishing liturgical literature necessary for the life of the ROC, literature of an educational and methodological nature, as well as church-wide official publications of the Moscow Patriarchate.
The Moscow Patriarchate carries out its activities with the help of various structures created in it. The Department for External Church Relations maintains relations with international secular, state, parliamentary organizations, as well as the ROC's communication with the media. This department publishes its own bulletin, the scientific-theological and ecclesiastical-social journal "Church and Time" (circulation 1000 copies). The Missionary Department, established in 1995, publishes the Missionary Review bulletin and a monthly supplement to the Pravoslavnaya Moskva newspaper of the same name. Since 1991, under the Department of Religious Education and Catechism, the journals Enlightener, God's World, and the Way of Orthodoxy have been published. Three times a week there are broadcasts of the radio station of the "Logos" department. This department conducts International Christmas Educational Readings - the best reports of which are periodically published in separate collections. The Department of Youth Affairs of the Russian Orthodox Church publishes its Bulletin.
Orthodox periodicals are not limited to publications of the Publishing Council of the Moscow Patriarchate. Orthodox students publish the following publications: "Tatiana's Day" (MGU), "Meeting" (MDA), "Thomas", etc. The Orthodox press contains publications for children, students of schools and gymnasiums. Due to the current economic situation in society, there are only a few such publications: “Sunday School”, “Bee”, “God is With Us”, “Kupel”, “Bell”, “Gymnasist”. For family reading, "Orthodox Conversation", "Orthodox Spiritual Magazine for Family Reading", "Christian Reading" are intended. In addition, specialized publications are published, such as: "Temple" - a magazine devoted to the problems of church art; "Lamp" - a magazine on church art and archeology; "Prikhod" - Orthodox economic bulletin; "Orthodox pilgrim" - a magazine for travelers to holy places; "Neskuchny Sad" - a magazine about works of mercy; "Children's House" - a magazine dedicated to the affairs of mercy and charity in relation to children, etc. The publications "Orthodox Moscow", "Radonezh", "Orthodox Conversation", "Russian House", "Sovereign Russia", "Orthodox Russia" became mass ”, focused on various social and political strata of society. However, the circulation of these publications in the tens of thousands in a multi-million Russia is still a drop in the ocean. Of course, regional publications are published in many Russian cities, but the material base and circulation still leave much to be desired. You don't have to count on a subscription. Many parish newspapers and leaflets are distributed free of charge. Spiritual books and magazines are also too expensive for many believers, so newspapers contain, in addition to information about current events in the life of the country and the church, catechetical information, biographies of saints, sermons, and spiritual literature.
On October 10, 1996, the first meeting was held at the new educational institution, opened at the Publishing House of the Moscow Patriarchate, the Institute of Church Journalism. /M. J. Institute of Church Journalism and Publishing // Journal of the Moscow Patriarchy. 1996.- № 11. -S. 30./ In 1998, it was transformed into a faculty of the Russian Orthodox University of the Holy Apostle John the Theologian. As an educational practice, since 2000 they have been publishing their own publishing newspaper "University Bulletin".
In May 1997, the Publishing Council of the Moscow Patriarchate (ROC) and the firm "Kniga-service", engaged in postal forwarding, issued a "Catalogue of publications of the Russian Orthodox Church". The catalog made it possible in many regions of Russia and Ukraine to receive information about the novelties of church literature.
The Development of Church Journalism at the Beginning of the 21st Century
In 2000, for the first time in the history of the Russian Orthodox Church, the Orthodox Press Congress was held. The Congressional resolution noted that “during the past decade, the Church has restored its periodicals. Today, most dioceses have their own church media. Interesting children's and youth Orthodox publications have appeared. New types of media are being actively developed - radio, television and the Internet.
Let us recall that in 1913 the Orthodox Church, according to the Soviet researcher M. Shestakov, published 1,764 magazines and newspapers with a total circulation of 5,731,000 copies. / Shestakov M. Religious press in the service of the autocracy // Under the banner of Marxism. 1941. - № 3. - P. 159./ However, according to our calculations, church periodicals amounted to about four hundred titles. They had a wide geography: in St. Petersburg and Moscow, a number of bodies of the Synod came out, in the localities, in 67 dioceses, - "Diocesan Gazette". /Kashevarov A.N. The seal of the Russian Orthodox Church inXXcentury. -SPb., 2004.- P. 12./
It was also emphasized that “Orthodox publications, as internal church publications, designed only for church-going readers, should also appeal to those who stand on the threshold of the temple. Accordingly, their language should be intelligible to most people." / Final document of the Orthodox Press Congress/
Now it is necessary to develop a new language and new forms of addressing people, new forms of mission through the media, more influencing the human soul . /Metropolitan of Kaluga and Borovsk Kliment. The tasks of the Orthodox media and the moral responsibility of a journalist. Report. Faith and Word. 2004./
Summing up the work, the Congress by common opinion expressed the main task of church journalism - "Evangelization of society." Confronting lack of spirituality is the main task of today.
The congress also appealed to people working in the media "to take a more active part in the development of Orthodox journalism and the spiritual enlightenment of our people." /Resolution of the Orthodox Press Congress/
Each of us has a great responsibility. Church writing has withstood more than one test with dignity, having hardened, has not lost its holiness and significance. Apostles, evangelists, apologists, through many generations, handed over to us from the mouth of Christ himself the words of Truth and Truth: “... teaching them to observe everything that I commanded you; and lo, I am with you all the days to the end of the age. Amen" (Matthew 28:20).
An Orthodox journalist, in addition to professional skills, must also remember the inner side of his work. “Blessed are the pure in heart, for they will see God” (Matthew 5:8). Purity of thoughts, moral life - these are the qualities that should fill our heart and our life. After all, the Gospel says: “You are the light of the world,” and according to the commandment of Christ, we must be an example - a light for others. “He came for a witness, to testify of the Light, so that all might believe through Him” (John 1:7). Thus, let us be worthy messengers, witnesses of the Light that is Christ.
So much has already been said on the above topic that, probably, I will not say anything new. But I would like to draw some conclusions - to make "notches" for memory and move on.
Over the past 20-25 years, ecclesiastical and near-church journalism has come a long way. Back in the early 90s, it was newspapers and Internet pages with news of church life in the format of reports on the many consecrations and ribbon cuttings. A large proportion of the volume of such publications was occupied by reprints of the instructions of the holy fathers and reflections of Orthodox theologians.
Standing apart in this series was (and still is) the oldest Journal of the Moscow Patriarchy, in which publications appeared, where the authors, mostly dignitaries, reflected on the theme of the Church and society in an attempt to comprehend the experience of the existence of the Church in new conditions for her.
As early as the 1990s, sound materials began to appear in the secular press, where a whole class of intellectuals was maturing, whose representatives willingly became churchgoers. Such journalists wrote interesting articles about a look at church realities from the inside.
WHISPER OF A MONK
My personal experience as a church publicist also took place on the basis of a secular newspaper - the regional weekly "Samovar", which was published in 20,000 copies throughout the Amur Region. It was in this edition that the Zlatoust project was born, which was designed to expand the audience of the newspaper at the expense of Orthodox believers. This four-page insert appeared in the weekly once a month. In addition to the usual distribution network, "Zlatoust" was distributed among the parishes of the Annunciation diocese.
It was a very valuable experience, because by the providence of God I had to talk about the Church for two target audiences at once: secular and believing readers. On the one hand, I was in contact with the clergy of the diocese, who helped me with terminology and definitions, and on the other hand, I was an independent secular journalist who could raise a variety of issues. From the attitude of society towards wines under the brands Whisper of a Monk, Soul of a Monk, etc. to the church's view on the question of the existence of aliens.
Later, when I went to work for the city newspaper Blagoveshchensk, I managed to make several editions of the supplement Blagoveshchensk Golden-domed, where this experience of careful synthesis of church and secular was only consolidated.
MOST RUSSIAN MEDIA
With the development of the Internet in Russia, Orthodox electronic media began to appear on the Internet. Basically, these were portals with national-patriotic rhetoric. For example, my first step in Internet journalism took place on the pages of the Russian Orthodox news agency Russkaya Liniya (not to be confused with the later Russian Line), where I published under the pseudonym Dmitry Dontsov. I also actively read such sites as "Russian Resurrection" and "Russian Sky".
By the way, there were many electronic versions of Orthodox newspapers on the net, and they are still afloat. For example, the Samara "Blagovest" with its bright Anton Zhogolev and the continuer of the traditions of the pre-revolutionary publication "Russian Messenger" edited by Alexei Senin.
GET OUT OF CRITICISM
It is also necessary to mention the Russian House magazine, which is also represented on the network, and there have even been attempts to organize a corresponding television channel. In addition, one could read about church affairs in brightly colored political publications, such as, for example, the famous "Tomorrow" by Alexander Prokhanov.
Separately, it is worth recalling such a phenomenon of Orthodox journalism as Radio Radonezh with its official website. The mastodon of church and near-church controversy appeared in the early 90s and is a platform for conservative guardians.
The most interesting thing is that in almost all of the listed online, electronic and printed publications there was a dosed criticism of church officialdom from the “right”. This, I think, was a very useful experience in the formation of church critical thought. This had to be overcome in order to move from the frantic labeling into the mainstream of a constructive dialogue. Gradually, thematic discussions and round tables began to be held publicly, where believing patriots were looking for common ground.
HARVEST YEARS
Unfortunately, some of the Orthodox conservative media have taken the path of radicalization. The response to the dominance of jingoistic publications was the emergence of church liberal journalism. This free niche was filled in 2004 by the Pravoslavie i Mir portal, which 10 years later became one of the most popular Orthodox resources. But the most important thing is that the editors provide a platform for expression and conservatives, which significantly expands the readership. I myself have been a regular contributor to Pravmir since 2011.
“Centrists” in the pro-church media environment have firmly become the magazines and their online versions “Thomas” and “Neskuchny Sad” (closed), the university newspaper of the church at Moscow State University “Tatyanin’s Day”, the scientific portal Bogoslov.ru, the magazine “Water of Life”, well, of course, the most popular project of the Moscow Sretensky Monastery is Pravoslavie.ru. Alexander Shchipkov's portal "Religion and the Media" would like to be attributed to the center-right Orthodox resources.
The mid-2000s were, in general, very fruitful, especially for various niche Orthodox publications. In this series, it is worth noting the youth magazines "Naslednik" and "Otrok.ua", the women's magazine "Slavyanka" and the portal for women Matrony.ru, the magazine for parents "Grapes" and the magazine for dads "Batya".
NEW MEDIA
In recent years, several more interesting media have appeared on the Orthodox media sky. First of all, I would like to note the opening and development of the Prikhody.ru project, which also found an unoccupied niche and tells readers about the parish communal life of the Russian Church.
Two new radio portals also appeared last year: Radio Faith and Pravoslavie.fm (Radio Logos), where you can not only listen, but also read church journalism. Probably, it would be wrong to remain silent about the opening of a new analytical portal "Orthodox View", as well as about the upcoming launch of the "Orthodox 12:21" project, which from social media communities is ripe for free navigation on the net.
All these are qualitatively new online media with airy design and interactive content.
WHERE TO GO?
Now it is time to reflect on the most important question: where should Orthodox journalism go next? Only one thing can be stated unequivocally: the movement must be only forward. But there are several dangers along the way.
I think that every editorial office wants their brainchild to be the most modern and accessible to a large target audience. The first danger is to completely go into the sphere of imitation of the secular media, which draw informational reasons from the impulses of the media sphere. In this respect, the mass media seem to me to be boats, longboats, steamships and liners that sway on the waves of the information sea, catching the fatter fish from the wave.
Modern media are also like food factories, and they make sure to make the consumer "delicious" by preparing cut-up quotes and opinions as "feed" for their consumers.
DON'T MISS CHRIST
In the pursuit of traffic, one can easily forget about the true purpose of any Orthodox resource - to stimulate in its audience the desire to think about eternity. I agree that Orthodox journalism should not have taboo topics. But covering, for example, the same political events, one should not lose sight of Christ.
In my opinion, the future of Orthodox media is to tell people about the most important things, using modern forms of presentation: videos, audio sketches, infographics, interactive maps, or something else.
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