The spiritual revival that is sweeping the Soviet Union today had its genesis in the religious renaissance of the early 20th century. In both cases, it was lay intellectuals, disenchanted with simplistic positivism and materialism, who adapted Russian orthodoxy to modern life. Their ideas reverberated, not only in religion and philosophy, but in art, literature, painting, theater and film. Banned by the Soviet government in 1922, the writings of the religious renaissance were rediscovered in the Brezhnev era by a new generation of Soviet intellectuals disillusioned with Marxism. Circulating from hand to hand in illegal typewritten editions (samizdat), they exerted an evergrowing influence on Soviet society, from the very top down to ordinary people. Under the new policy of glasnost, the government itself is currently reprinting their works. The selections included in this volume reflect the profundity and breadth of their thought and are presented in English for the first time. The recognition of the universal need and significance of spiritual values and ideals united this otherwise heterogeneous group and bears witness to the diversity of their approach to the basic issues of the human condition. The centrality of these lay intellectualsa concerns transcends the specifics of the historical situation in early 20th century Russia and makes their writings relevant to the universal human condition. In order of appearance, the selections are: VLADIMIR SOLOVYOV, The Enemy from the East, The Russian National Ideal; NIKOLAI GROT, On the True Tasks of Philosophy; SERGEI DIAGHILEV, Complex Questions; VASILLY V. ROZANOV, On Sweetest Jesus and the Bitter Fruits of the World; NIKOLAI BERDIAEV, Socialism as Religion; SERGEI BULGAKOV, An Urgent Task; VIACHISLAV IVANOV, Crisis of Individualism, GEORGII CHULKOV, On Mystical Anarchism; DMITRI S. MEREZHKOVSKY, Revolution and Religion, The Jewish Question As a Russian Question; GEORGII FLOROVSKY, In the World of Quests and Wanderings; PAVEL NOVGORODTSEV, The Essence of the Russian Orthodox Consciousness; PETR STRUVE, The Intelligentsia and the National Face; ANDREI BELY, Revolution and Culture; ALEKSANDR BLOK, Catiline; EVGENY TRUBETSKOI, The Bolshevist Utopia and the Religious Movement.

In AD 988, Grand Prince Vladimir I of Kiev, replaced paganism with Eastern Orthodox Christianity as the official religious orientation of Kievan Russians. Joining the world-wide observance of the millennium of Christianity in Russia, the University of Oregon presented a symposium, art exhibitions, films and concerts to note the impact of Eastern Orthodox Christianity on the historical and cultural development of Russia and the Soviet Union. The collection of papers presented at the symposium by renowned specialists in Russian art, history and culture illuminates the meaning of Orthodox Christianity and its influence on the humanities in Russia and the Soviet Union today and provides the general reader, as well as teachers of Russian culture, with a better understanding of Russian culture and civilization.

In a day when psychological counseling sometimes passes as spiritual direction', this book reminds us that early Christians--like Eastern Christians still today--were convinced that only someone with long and deep experience in prayer and discipline can dare to lead others along the way to God.

Incarnate Love is a major contribution to both Orthodox ethics and to Christian self-understanding. Completely revised with a new preface and two additional chapters, this work aims to articulate a social ethic that can make sense of the Orthodox experience in the United States, as well as challenge the Orthodox tradition to formulate a new strategy for church and societal interaction.

In the last thirty years of his life, Leo Tolstoy developed a moral philosophy that embraced pacifism, vegetarianism, the renunciation of private property, and a refusal to comply with the state. The transformation in his outlook led to his excommunication by the Orthodox Church and the breakdown of his family life. Internationally, he inspired a legion of followers who formed communities and publishing houses devoted to living and promoting the 'Tolstoyan' life. These enterprises flourished across Europe and the United States in the late nineteenth and early twentieth century, and Tolstoyism influenced individuals as diverse as William Jennings Bryan and Mohandas Gandhi. Through its unique treatment of Tolstoyism, this book provides the first in-depth historical account of this remarkable phenomenon, and provides an important re-assessment of Tolstoy's impact on the political life of the late nineteenth and early twentieth century. Charlotte Alston describes Tolstoyism as an international phenomenon and explores both the connections between these Tolstoyan groups and their relationships with other related reform movements.

'Two Romes have fallen. The third stands. And there will be no fourth.' So spoke Russian monk Hegumen Filofei of Pskov in 1510, proclaiming Muscovite Russia as heirs to the legacy of the Roman Empire following the collapse of the Byzantine Empire. The so-called 'Third Rome Doctrine' spurred the creation of the Russian Orthodox Church, although just a century later a further schism occurred, with the Old Believers (or 'Old Ritualists') challenging Patriarch Nikon's liturgical and ritualistic reforms and laying their own claim to the mantle of Roman legacy. While scholars have commonly painted the subsequent history of the Old Believers as one of survival in the face of persistent persecution at the hands of both tsarist and church authorities, Peter De Simone here offers a more nuanced picture. Based on research into extensive, yet mostly unknown, archival materials in Moscow, he shows the Old Believers as versatile and opportunistic, and demonstrates that they actively engaged with, and even challenged, the very notion of the spiritual and ideological place of Moscow in Imperial Russia.Ranging in scope from Peter the Great to Lenin, this book will be of use to all scholars of Russian and Orthodox Church history.

Since the collapse of the Soviet Union, nation building and identity construction in the post-socialist region have been the subject of extensive academic research. The majority of these studies have taken a 'top-down' approach - focusing on the variety of ways in which governments have sought to define the nascent nation states - and in the process have often oversimplified the complex and overlapping processes at play across the region. Drawing on research on the Balkans, Central Asia, the Caucasus and Eastern Europe, this book focuses instead on the role of non-traditional, non-politicised and non-elite actors in the construction of identity. Across topics as diverse as school textbooks, turbofolk and home decoration, contributors - each an academic with extensive on-the-ground experience - identify and analyse the ways that individuals living across the post-socialist region redefine identity on a daily basis, often by manipulating and adapting state policy.In the process, Nation Building in the Post-Socialist Region demonstrates the necessity of holistic, trans-national and inter-disciplinary approaches to national identity construction rather than studies limited to a single-state territory. This is important reading for all scholars and policymakers working on the post-socialist region.

These Byzantine biographies of St Daniel the Stylite, St Theodore of Sykeon, and St John the Almsgiver help us to enter into the Byzantine ascetic thought world, with its miracles, its feeling of the nearness of saints and demons, its contempt for the body, and its longing for the peace of the soul. They also give us a vivid picture of life in Asia Minor before the Arab invasions, and are in many ways documents concerning the social history of Byzantium. The introduction and bibliographical notes of Dr Norman Baynes are a mine of information and are matched by the excellence of the translations of the lives by Dr Elizabeth Dawes, who captures the widely divergent aspects of Byzantine piety. John the Almsgiver was Patriarch of Alexandria in a time of crisis during the early years of the seventh century; Theodore the Sykeote represents life among the peasantry of Anatolia at the end of the sixth century; Daniel the pillar saint, who died in 493 AD, challenged many to seek a more disciplined theological and spiritual life through his strange form of asceticism.

Maria A. Smith presents an overview and genealogy of Revivalism in this work. She explores the role of the Revival iconography in building a culture of shared understanding among Revivalists and, by extension, African Jamaicans. The Watt Town setting, with bands coming together from communities all over Jamaica, engaging in the same practices, is a symbolic homeland where people celebrate their Africanness and sustain the collective memory of Revivalists. Revival iconography is explored through its many modes: visual, sound and movement. Seals, symbols and colour symbolism are presented as a representation of the repertoire of images that make up the Revival iconography. Revival cosmology in the rituals and ceremonies are explored and the spaces created by the seals are treated as liminal ones for the enactment of cultural performances. Smith makes the point that the iconography makes it possible for Revivalists to interpret events and rituals in much the same way across Jamaica. Iconography is the symbolic language and carrier of culture that is central to the practice and production of shared meanings, and this language gives Revivalists a sense of identity. The Revival iconography stores information that makes it possible for Revivalists to reconnect with African metaphysics, thus reclaiming the African self.

Shenoute the Great (c.347-465) led one of the largest Christian monastic communities in late antique Egypt and was the greatest native writer of Coptic in history. For approximately eight decades, Shenoute led a federation of three monasteries and emerged as a Christian leader. His public sermons attracted crowds of clergy, monks, and lay people; he advised military and government officials; he worked to ensure that his followers would be faithful to orthodox Christian teaching; and he vigorously and violently opposed paganism and the oppressive treatment of the poor by the rich. This volume presents in translation a selection of his sermons and other orations. These works grant us access to the theology, rhetoric, moral teachings, spirituality, and social agenda of a powerful Christian leader during a period of great religious and social change in the later Roman Empire.

This provocative study examines the role of today's Russian Orthodox Church in the treatment of HIV/AIDS. Russia has one of the fastest-growing rates of HIV infection in the world - 80 per cent from intravenous drug use - and the Church remains its only resource for fighting these diseases. Jarrett Zigon takes the reader into a Church-run treatment center where, along with self-transformational and religious approaches, he explores broader anthropological questions - of morality, ethics, what constitutes a 'normal' life, and who defines it as such. Zigon argues that this rare Russian partnership between sacred and political power carries unintended consequences: even as the Church condemns the influence of globalization as the root of the problem it seeks to combat, its programs are cultivating citizen-subjects ready for self-governance and responsibility, and better attuned to a world the Church ultimately opposes.

Considered by many to be the final and crowning work of the patristic age, St John of Damascus' On the Orthodox Faith addresses all the major areas of Christian belief: Trinitarian theology, Christology, soteriology, the sacraments, the veneration of icons, saints, and relics, and much more. This new translation by Norman Russell includes a helpful introduction discussing the origin and reception of the text. This diglot edition, reproducing the critical Greek text on the facing page, is sure to become the standard and classic edition of this central and important patristic work. Saint John of Damascus was a Syrian monk and priest. Born in the seventh century and raised in Damascus, he died at his monastery, Mar Saba, near Jerusalem. He wrote works expounding the Christian faith and composed hymns which are still used. He is one of the most widely read Fathers and is best known for his strong defense of icons.

Following a survey of the biblical and classical background, Wisdom in Christian Tradition offers a detailed exploration of the theme of wisdom in patristic, Byzantine, and medieval theology, up to and including Gregory Palamas and Thomas Aquinas in Greek East and Latin West, respectively. Three principal levels of Christian wisdom discourse are distinguished: wisdom as human attainment, wisdom as divine gift, and wisdom as an attribute or quality of God. This journey through Wisdom in Christian Tradition is undertaken in conversation with modern Russian Sophiology, one of the most popular and widely discussed theological movements of our time. Sophiology is characterized by the idea of a primal pre-principle of divine-human unity ('Sophia') manifest in both uncreated and created forms and constituting the very foundation of all that is. Sophiology is a complex phenomenon with multiple sources and inspirations, very much including the Church Fathers. Indeed, fidelity to patristic tradition was to become an ever-increasing feature of its self-understanding and self-articulation, above all in the work of its greatest exponent, Fr Sergius Bulgakov (1871-1944). This 'unmodern turn' (as it is here christened) to patristic sources has, however, long been fiercely contested. This book is the first to evaluate thoroughly the nature and substance of Sophiology's claim to patristic continuity. The final chapter offers a radical re-thinking of Sophiology in line with patristic tradition. This constructive proposal maintains Sophiology's most distinctive insights and most pertinent applications while divesting it of some its more problematic elements.

A complete prayer book in the Slavonic language printed with the Cyrillic (old orthography) alphabet. Includes morning and evening prayers, the liturgy of St. John Chrysostom, various Akathists and Canons annd much more besides.

In the earliest centuries of faith, Christians in the deserts of Palestine and Africa sought a short prayer that could be easily repeated, in order to acquire the habit of "prayer without ceasing." The result was "The Jesus Prayer": "Lord Jesus Christ, Son of God, have mercy on me." This jewel of Eastern Christianity aims at enabling a person to be in God's presence, rather than to focus on feelings or thoughts about God. The first section of "The Jesus Prayer" offers a concise overview of the history, theology, and spirituality of Orthodoxy, so that the Prayer can be understood in its native context. Following, is a conversational question-and-answer format that takes the reader through practical steps for adopting this profound practice in everyday life.

Jennifer Hedda analyzes the ideas and activities of the parish clergy serving in St. Petersburg, the capital of imperial Russia, in order to discover how the Russian Orthodox Church responded theologically and pastorally to the profound social, economic, and cultural changes that transformed Russia during the 19th and early 20th centuries. The challenges of modernity forced the Orthodox clergy, like other members of educated society, to re-examine their interpretation of the Church's earthly mission and their own role in fulfilling it. During the mid-19th century, Orthodox theologians began to argue that the church had a responsibility to society as well as to individuals, and to assert that its mission was to lead believers in building a society that manifested the gospel principles of love, mercy, charity, and justice. The idea of creating the kingdom of God on earth inspired many clergymen, who dramatically increased their social outreach work in the last two decades of the 19th century: preaching during church services, teaching outside their churches, organizing charities, establishing temperance societies, and engaging in a host of other activities that involved them in the daily lives of their parishioners. The clergy's work culminated in 1905, when a workers' organization established by an Orthodox priest became a mass political movement whose activities sparked a revolution. His Kingdom Come challenges many common assumptions about the Orthodox Church as a weak and passive institution that did not respond to the demands of the modern world--demonstrating that it played an active and creative role in late imperial society, albeit on its own terms rather than those of its secular critics. This book will be of particular interest to those who study the politics and society of Russia in the imperial period, the history of the Russian Orthodox Church in the modern era, the relationship of religious institutions to society and culture, and the history of religious-social thought in other post-Enlightenment societies.

This book offers the first comprehensive examination and analysis of the receipt, transmission, and interpretation of the Old Testament in the Eastern Orthodox tradition. In Orthodoxy, the Old Testament has commonly been equated with the Septuagint, the Greek version of the Jewish Bible attested by fourth- and fifth-century Christian manuscripts. As Eugen Pentiuc shows throughout this work, however, the Eastern Orthodox Church has never closed the door to other text-witnesses or suppressed interpreters' efforts to dig into the less familiar text of the Hebrew Bible for key terms or reading variants. The first part of the book examines the reception of the Old Testament by the early Eastern Orthodox Church, considering such matters as the nature of divine revelation, the paradox of the inclusion of the Jewish scriptures in the Christian Bible, and the relationship between the Old and New Testaments. Pentiuc's investigation is not limited to the historic-literary sources but extends to the visual, imaginative, and symbolic aspects of the Church's living tradition. In the second part of the book he looks at the various ways Orthodox Christians have sought to assimilate the Old Testament in the spiritual, liturgical, and doctrinal fabric of their faith community. Special attention is given to liturgy (hymnody, lectionaries, and liturgical symbolism), iconography (frescoes, icons, illuminations), monastic rules and canons, conciliar resolutions, and patristic works in Greek, Syriac and Coptic. This wide-ranging and accessible work will serve not only to make Orthodox Christians aware of the importance of the Old Testament in their own tradition, but to introduce those who are not Orthodox both to the distinctive ways in which that community approaches scripture and to the modes of spiritual practice characteristic of Eastern Orthodoxy.

The Church of Jerusalem, the 'mother of the churches of God', influenced all of Christendom before it underwent multiple captivities between the eighth and thirteenth centuries: first, political subjugation to Arab Islamic forces, then displacement of Greek-praying Christians by Crusaders, and finally ritual assimilation to fellow Orthodox Byzantines in Constantinople. All three contributed to the phenomenon of the Byzantinization of Jerusalem's liturgy, but only the last explains how it was completely lost and replaced by the liturgy of the imperial capital, Constantinople. The sources for this study are rediscovered manuscripts of Jerusalem's liturgical calendar and lectionary. When examined in context, they reveal that the devastating events of the Arab conquest in 638 and the destruction of the Holy Sepulchre in 1009 did not have as detrimental an effect on liturgy as previously held. Instead, they confirm that the process of Byzantinization was gradual and locally-effected, rather than an imposed element of Byzantine imperial policy or ideology of the Church of Constantinople. Originally, the city's worship consisted of reading scripture and singing hymns at places connected with the life of Christ, so that the link between holy sites and liturgy became a hallmark of Jerusalem's worship, but the changing sacred topography led to changes in the local liturgical tradition. Liturgy and Byzantinization in Jerusalem is the first study dedicated to the question of the Byzantinization of Jerusalem's liturgy, providing English translations of many liturgical texts and hymns here for the first time and offering a glimpse of Jerusalem's lost liturgical and theological tradition.

Sociocultural anthropologists have taken increasing interest in the global communities established by Roman Catholic and Protestant churches, but the many streams of Eastern Christianity have so far been neglected. "Eastern Christians in Anthropological Perspective" fills this gap in the literature. The essays in this pioneering collection examine the primary distinguishing features of the Eastern traditions - iconography, hymnology, ritual, and pilgrimage - through meticulous ethnographic analysis. Particular attention is paid to the revitalization of Orthodox and Greek Catholic churches that were repressed under Marxist-Leninist regimes.

How should Christians think about the relationship between the exercise of military power and the spread of Christianity? In Russian Orthodoxy and the Russo-Japanese War, Betsy Perabo looks at the Russo-Japanese War of 1904-5 through the unique concept of an 'interreligious war' between Christian and Buddhist nations, focusing on the figure of Nikolai of Japan, the Russian leader of the Orthodox Church in Japan. Drawing extensively on Nikolai's writings alongside other Russian-language sources, the book provides a window into the diverse Orthodox Christian perspectives on the Russo-Japanese War - from the officials who saw the war as a crusade for Christian domination of Asia to Nikolai, who remained with his congregation in Tokyo during the war. Writings by Russian soldiers, field chaplains, military psychologists, and leaders in the missionary community contribute to a rich portrait of a Christian nation at war. By grounding its discussion of 'interreligious war' in the historical example of the Russo-Japanese War, and by looking at the war using the sympathetic and compelling figure of Nikolai of Japan, this book provides a unique perspective which will be of value to students and scholars of both Russian history, the history of war and religion and religious ethics.

A fascinating, vivid, and on-the-ground account of Russian Orthodoxy's resurgence "A compelling picture."-Irina Papkova, Russian Review "Powerful."-Philip Jenkins, Christian Century A bold experiment is taking place in Russia. After a century of being scarred by militant, atheistic communism, the Orthodox Church has become Russia's largest and most significant nongovernmental organization. As it has returned to life, it has pursued a vision of reclaiming Holy Rus': that historical yet mythical homeland of the eastern Slavic peoples; a foretaste of the perfect justice, peace, harmony, and beauty for which religious believers long; and the glimpse of heaven on earth that persuaded Prince Vladimir to accept Orthodox baptism in Crimea in A.D. 988. Through groundbreaking initiatives in religious education, social ministry, historical commemoration, and parish life, the Orthodox Church is seeking to shape a new, post-communist national identity for Russia. In this eye-opening and evocative book, John Burgess examines Russian Orthodoxy's resurgence from a grassroots level, providing Western readers with an enlightening, inside look at the new Russia.

Unorthodox Beauty shows how Russian poets of the early twentieth century consciously adapted Russian Orthodox culture in order to create a distinctly religious modernism. Martha M. F. Kelly contends that, beyond mere themes, these writersdeveloped an entire poetics that drew on liturgical tradition. Specifically, Russian Orthodoxy held out the possibility of unifying spirit and matter, as well as a host of other dichotomies-subject and object, empirical and irrational, noumena and phenomena. The artist could produce a work of transformative and regenerative power. Using a range of crossdisciplinary tools, Kelly reads key works by Blok, Kuzmin, Akhmatova, and Pasternak in ways that illustrate how profoundly religious traditions and ideas shaped Russian modernist literature.

Meletij Smotryc'kyj was one of the outstanding figures in the great flourishing of Orthodox spirituality that occurred in the late 16th and early 17th century in response to the challenge posed first by Polish heterodox religious movements, and later by the Polish Counter-Reformation. His biography reflects the tensions and contradictions that characterized his "nation"--the Ruthenians, the Orthodox Christians of the Polish--Lithuanian Commonwealth. Ruthenian patriots were torn between various allegiances to nation, church, and traditions. Thus, in Smotryckyj's life we witness one of the later acts in the drama of the European Age of Reform, all the more important because for the first time the Reformation and Counter-Reformation came into direct daily contact with the Byzantine world of Orthodox Slavdom.

Professor Frick's biography--the first major English--language work on Smotryc'kyj--examines the ways in which established cultures were altered by cross-cultural understandings and misunderstandings, resulting from the confrontation and mutual adaptation of two or more diverse cultures. This study, which has affinities with the "microhistorical approach," seeks to reconstruct details in the lives of individuals and pays special attention to the ways in which individual world views conflicted with each other and with various higher authorities. "Meletij Smotryc'kyj" will be of interest to scholars and students of Ukraine, Belarus, Poland-Lithuania, and those researching the history of the Uniate, Orthodox, and Roman Catholic Churches in Eastern Europe.