The article is devoted to the analysis of the culture of coexistence of confessional communities, their social and ideologically strategic perception in the conditions of Orthodoxy being revived as the majority religion. The corresponding cultural policies of the Orthodox-focused social environment are viewed within the context of processes aimed at revitalizing the religious life and increasing the value of the symbolical capital in post-soviet Russia. In the course of analysis the author defines several models of perception of confessional communities by the majority religion, namely: "alliance -contractual", "ignoring - neutral" and "confrontational". The Russian religious palette classified according to these models as viewed by the Orthodox church additionally reveals worldview and socio-cultural dominants, and also value preferences of contemporary Russian Orthodoxy. An attempt is made to describe the culture of perception of "alien" and complementarity in Russian Orthodoxy from the point of view of several factors: specific features of national and cultural-historical identity, traditional attitude to heterogeneous societies, liturgical tradition, dogmatic self-identification and situational social policy in the country.
This article analyzes the political language of the Russian Orthodox Church as a social / public instrument of influence. Against the backdrop of post-secular processes, it considers the specifics of the language of political church strategies that go beyond the traditional religious domain. The ways and communicative approaches in the field of government relations and public relations are shown, by which the Russian Orthodox Church establishes relations with the authorities in the post-Soviet period, and already today demonstrates itself not just as one of the institutions of civil society, but also as an institution vested with political functions and political authority. To construct its social and political role, the Church acts situationally. On the one hand, it resorts to narratives of the 20th century, using different discourses - from the “victim” one to isolationism, on the other – to modern concepts typical for post-Soviet times, such as, for example, the idea of messianism, “Katekhon,” that is, saving the world from sin. In one way or another, the Church acts as an open political player, in part as a political technologist offering recipes of “soft power” for strategic state purposes, especially foreign policy objectives. The authors analyze the evolution of public rhetoric of the Church leaders in the context of the post-secular institutionalization of Orthodoxy in the space of politics and law.