The article presents the results of a qualitative sociological study of Orthodox social activism and its social consequences, undertaken by the authors within the framework of the research project "Social Projects of the Russian Orthodox Church". An analysis of the mutual perception of Orthodox activists and the rest of the population of the region in terms of the implementation of Orthodox social initiatives allows us to identify four main frames of perception depending on the degree of awareness of secular subjects about their activities and attitudes towards interaction or avoidance of it: partnership, client, stereotyping and critical. The partnership frame is characterised by varying degrees of interest of permanent and situational (episodic) partners, the client frame is characterised by the perception of Orthodox charities and aid groups as substitutes for state institutions of social protection or education and the predominant disregard for their religious specificity. Stereotyping and critical frames, based on the attitude of distancing oneself from interaction with Orthodox activists and differing depending on the degree of awareness of their activities, can be considered as forms of negative self-identification of the non-church or weakly churched part of the regional society of their secular subjectivity in relation to Orthodox activists as bearers of alternative values ​​and lifestyle. The stereotyping frame is characteristic of citizens who are not aware of the extra-religious activities of activists (including both non-believers and believers who identify themselves as Orthodox), the critical frame is characteristic of disappointed activists.

As a limitation for the institutionalisation of Orthodox social activity, the authors highlight the negative attitude of potential volunteers and activists to the installation of their churching as subordination to religious activity. The tendency to adopt Orthodox family values ​​and lifestyle is characteristic only of some employees of partner state organisations whose job responsibilities are related to the implementation of a social project to increase the birth rate. In general, the attitude to Orthodox initiatives of non-churched or weakly churched clients, partners, potential or former activists is characterised by a focus on separating religious and social activity and a lack of readiness to submit to religious discipline in the non-religious sphere.

social activism, social service, religion, Orthodox activists, religious organizations, regional society, social initiatives, social frames

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