Abstract

The definition of counter-modernization peculiarities of institutionalization of relations between Russian Orthodox Church and the state has been given in the article. It has been concluded by the author that nowadays the problem of interaction with the church is been solving in society in different ways, according to which the two socio-institutional models of church-state relations have been formed. The first institutional model, which has become particularly popular in the 90s, represents the liberal doctrine of “free church in a secular society.” According to this institutional model, Church and the state must coexist in the autonomous institutional spaces without their mutual crossing. Therefore, the role of religious organizations in society should be equated to the role of charities and cultural and educational institutions. The second institutional model supposes the the establishment of institutional privileges to separate confessions. It was called the model of the institutional protectism. From this point of view, the specific rights should be granted to “traditional religions”. State gives such religions certain tasks in spheres of social morality’s support, settlement of international conflicts, and, generally, in all crisis and conflict areas of social life. In this institutional model, Church is encouraged to maintain the social service and is responsible to society and state. Modern socio-political profile of inter-institutional cooperation was formed by the Soviet and post-Soviet era, and, in fact, it was based on the pre-modern ground. If so, the government should recognize that effective communication with Church is mostly its prerogative. Modern Church as a social institution is a social relic of the Soviet state. That’s why, if the government is interested in the social modernization, it has to liquidate the past heritage, which leads Church into the social ghetto.