The Cult of Ivan the Terrible in Stalin’s Russia
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Nationalism and History: The Cult of Ivan the Terrible in Stalin’s Russia
Prime members enjoy FREE Delivery on millions of eligible domestic and international items, in addition to exclusive access to movies, TV shows, and more. But professional piety, even that of a saint of the Russian Orthodox Church, Metropolitan Philip, virtually precluded patriotism. I wish to express my appreciation to the two anonymous readers for RES for their useful comments, to which I have responded to the best of my ability.
In a letter from D. For the record Pimen was never metropolitan of Moscow, 12 only archbishop of Novgorod. Roberge and Meliakh correctly judged the prominence of icons and frescoes, which decorated not only churches and ecclesiastical residences, but also secular palaces and living quarters, including the headquarters of the oprichnina at Aleksandrovskaia Sloboda.
The best evidence of his religious consciousness is the dialogue that Eisenstein attributed to him. The same dictum applies to all characters in the movie.
Stalin on the film Ivan the Terrible – Seventeen Moments in Soviet History
Very well, I shall not stand between you and Him. Brothers, let us address ourselves to the Almighty!
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Let us think upon our last hour! He believes in heaven, hell, sacred oaths, sin, and divine punishment. He invokes divine patronage for his political policies and seeks divine absolution for his executions.
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He believes in Holy Scripture. His supporters share his devotion to the faith. They carry religious banners, and in the screenplay crosses and icons. They swear on their drawn daggers that they should suffer death by those daggers if they violate this oath, and go to hell thereafter. After saying so, Skuratov crosses himself. However, even though salvation depends upon the administration of the sacraments by clergy, Ivan does not shirk from disagreeing with Metropolitan, then Archbishop Pimen, and abbot, then Metropolitan Filipp, when they oppose his policies.
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He feels no obligation to follow their recommendations if the policies they advocate would harm Russia. Skuratov goes even further. His lay enemies express the very same religious beliefs. Like Ivan, they expect divine support for their political agenda. However, the dialogue Eisenstein attributes to them suggests that they sometimes acted from less than holy motives.
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In the screenplay, according to Nikola, these relatives persuaded Ivan to lay hands of the treasure of the church and the monasteries. Subsequent dialogue reveals the problematic nature of that calling. Abbot Filipp objects to the creation of the oprichnina. Enhancements were made to more precisely measure materials read in K-2 classrooms. Although the vast majority of books that have Lexile measures did not change, a small subset of books required updated Lexile measures.
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