Throughout the history of the Russian state the church has influenced society. Bishops, rectors of large monasteries, ascetics, whose fame spread during their lifetime, played a significant role not only in the activities of the church itself, but also in the life of society. In the Middle Ages, the church and the state did not exist independently of each other, and state, and church institutions were often intertwined.
The church during the Mongol invasion recommend it on this topic:Name and power in Ancient Russo sphere is a traditional view that after the Mongol invasion the church was in a privileged position. From the point of view of Genghis Khan, whose understanding of the world was pagan, the gods are many and each nation has its own. These gods can be off or placed in their homes, so if there are those who serve them, it is necessary to make sure that the servants of another god do not turn him against you. Later, when Islam was proclaimed the state religion in Duchies Lulus (Golden Horde) after the Uzbek khan came to power in 1313, the tolerant attitude of the khans towards Christianity remained. Hence, the well-known phenomenon of labels issued by the Khan's authorities, which gave the church various privileges. Moreover, as early as 1261, under the Muslim Khan Burke, a bishop's department of the Russian Church was established in the capital of the Golden Horde. At the same time, there is no need to absolutize the exceptional position of the church in the Horde era.
Not only the invasion of the turn of the 30-40s of the XIII century led to the destruction of many Russian lands, the death or captivity of thousands of people, the desolation of cities. Punitive expeditions happened later. Some of them were comparable in scale with the invasion of Batyr and even got their names - for example, Newlywed's carat (1252) or Dudeney's Paratoo (1293). Each of these hardships was also a test for the church, regardless of its situation in peacetime. Russian scribes repeatedly noted robberies of temples and monasteries by the Horde. Often these descriptions were accompanied by biblical allusions, in which the actions of the attackers were compared with the actions of the Gentiles against the people of Israel and the Holy Land. It is indicative that it is in the church environment that the idea of the established dependence on the Horde as God's wrath, which followed the numerous human sins, is formed.
Such, for example, is the pathos of the "Word" of Bishop Seraphs of Vladimir, the famous preacher of the XIII century. The great Vastly Osipovich Klyuchevsky quite accurately determined that the consequences of the Mongol invasion included "moral ruin". It would be wrong to take the church beyond the moral paradigm which had all-Russian meaning. The Russian lands paid tribute - the Horde's "exit". The church was not subject to "exit". We read Metropolitan Krill III of 1267 in the Khan of Mengu-Timur label:Genghis Khan and the subsequent khans, our older brothers, saying: "Priests and monks, not seeing any taxes, let God pray for us, raise our sympathies! - They gave them labels. And now we are, according to the previous labels, saying to them: "If you do not see any taxes, pray to God for us, give us your blessings! - This metropolitan was labeled as such. However, the indirect economic impact on the church's income should also be taken into account.
A devastated country with a toll on its population could not provide for the church beyond a certain measure, especially in the first decades after the invasion. It is indicative that in the second half of the 13th century the expensive stone architecture almost stopped. Even in the Novgorod land, which escaped the hordes of Batyr, the first stone temple was built only in 1292.
Church during the formation of Muskoxen we talking about the church, we have an idea of a stronghold with a strict vertical of power: the highest leadership in the person of the bishops, the middle link, and so on. Indeed, there was a church structure — dioceses, divided into districts, which were governed by secular bishops' officials-decades (a prototype of modern religious services). The dioceses were headed by bishops, and the supreme power came from the Metropolitan of Kiev and All Russia, who was ordained in Byzantium.