Author
Listed:
- Alexander V. Vorokhobov
(V.M. Lebedev Russian State University of Justice, Volga Branch)
- Ruslan V. Sobko
(V.M. Lebedev Russian State University of Justice, Volga Branch)
Abstract
Background. In the context of modern Russian reality, there is an intensification of processes of rethinking the role of religion in the public space. The return of religious institutions to public life raises the question of the mechanisms of their influence on the formation of civic identity, which acts as one of the key factors of social and political stability. The study of the interaction between religious traditions and state identity policy allows us to identify both the potential for consolidation and the hidden contradictions arising from the secularization of public consciousness. Purpose. To identify the mechanisms and assess the degree of influence of religious traditions on the process of forming civic identity in modern Russia. Materials and methods. The research is based on the principles of socio‑philosophical and religious studies analysis. The methodological basis is a combination of the historical‑genetic approach, which allows tracing the evolution of the interaction between religious and state institutions, and the comparative method for analyzing various religious traditions. The empirical base was formed by sociological research data for recent years, regulatory legal acts of the Russian Federation in the sphere of state‑confessional relations, program documents of religious organizations, as well as publications on the problem in leading Russian scientific journals. Results. Religious traditions in modern Russia act as a significant factor of civic identity, performing the functions of transmitting moral norms and historical continuity. The interaction between the state and religious institutions is built on the principle of symphony, but faces the challenges of secularism and pluralism. It has been established that the level of religiosity correlates with loyalty to state institutions, but religious identity itself is not reducible to civic identity, which requires distinguishing between faith, ethnocultural tradition, and civic consciousness in analysis.
Suggested Citation
Handle:
RePEc:cxm:russhs:18:1:2026:85-105
DOI: 10.12731/3033-5981-2026-18-1-546
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