This book addresses the fundamental question of who Jesus was and is. It discusses questions raised by new approaches to Gospel research and questions the nature and value of New Testament research. Veselin argues that the proper function of biblical criticism is to build rather than destroy, to illuminate rather than obscure, and to give a better understanding of the Gospel. He pays particular attention to the incarnational approach, which presupposes historical inquiry and justifies historical research.

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.

This book is a critical study of the interaction between Russian Church and society in the late nineteenth and early twentieth century. At a time of rising nationalist movement throughout Europe, Orthodox patriots advocated for the place of the Church as a unifying force, central to the identity and purpose of the burgeoning, yet increasingly religiously diverse Russian Empire. Their views were articulated in a variety of ways. Bishops such as Metropolitan Antony Khrapovitsky - a founding hierarch of the Russian Orthodox Church outside Russia - and other members of the clergy expressed their vision of Russia through official publications (including ecclesiastical journals), sermons, the organization of pilgrimages and the canonization of saints. On the other hand, religious intellectuals (such as the famous philosopher Vladimir Soloviev and the controversial former-Marxist Sergey Bulgakov) promoted what was often a variant vision of the nation through the publication of books and articles. Even the once persecuted Old Believers, emboldened by a religious toleration edict of 1905, sought to claim a role in national leadership. And many - in particularly famous painter Mikhail Vasnetsov - looked to art and architecture as a way of defining the religious ideals of modern Russia. Whilst other studies exist that draw attention to the voices in the Church typified as "liberal" in the years leading up to the Revolution, this work introduces the reader to a wide range of "conservative" opinion that equally strove for spiritual renewal and the spread of the Gospel. Ultimately neither the "conservative" voices presented here nor those of their better-known "liberal" protagonists were able to prevent the calamity that befell Russia with the Bolshevik revolution in 1917. Grounded in original research conducted in the newly accessible libraries and archives of post-Soviet Russia, this study is intended to reveal the wider relevance of its topic to an ongoing discussion of the relationship between national or ethnic identities on the one hand and the self-understanding of Orthodox Christianity as a universal and transformative Faith on the other.

The glory of the Italian Renaissance came not only from Europe's Latin heritage, but also from the rich legacy of another renaissance - the palaeologan of late Byzantium. This nexus of Byzantine and Latin cultural and ecclesiastical relations in the Renaissance and Medieval periods is the underlying theme of the diverse and far-ranging essays in ""Constantinople and the West"". Addressing the disputed, provocative question of Palaeologan influence on Italian Renaissance humanism, the author systematically demonstrates that Byzantine scholars were not merely transmitters of ancient Greek writings to the West. More significantly, the Byzantine emigre scholars in Italy, through their intimate knowledge of the Alexandrian and Byzantine traditions, alone were able to unlock and authentically interpret the more difficult texts of Aristotle, Plato, Hermogenes, and other Greek thinkers. Geanakoplos shows that the Byzantine refugee scholars and their Italian disciples were able to promote a fusion of elements of both the Italian and Palaeologan renaissances. Other essays concern the careers of influential Palaeologan humanists such as Theodore Gaza, the leading secular Aristotelian of the early Italian Renaissance, and John Argyropoulos, who was probably chiefly responsible for shifting the emphasis of Florentine humanism from rhetoric to Platonic philosophy. The essays in the second half of the book deal primarily with ecclesiastical relations. The author probes deeply into encounters between Greek and Roman churches at councils in Lyons, Florence, and elsewhere, which reflect the centuries of recurring religious schism and attempted reunion. He also offers a revealing glimpse of the Greek exaltation, and of Hagia Sophia and its properties, after Constantinople's liberation from Latin rule in 1261. While all of the essays have been printed previously, the author has revised and brought them entirely up to date for this volume. ""Constantinople and the West"" should be invaluable to those interested in the Byzantine and Italian Renaissance, and reward students of Medieval history, church history, and those who are interested in the comparative history of the East and West.

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.

Reflections on the theological aspect of the liturgy was the focus of Alexander Schmemann's intellectual life. He intuitively grasped and insisted upon the essentially theological character of all liturgical renewal. He recognized that the renewal of the church requires a rediscovery of the liturgy's own inherent theology, that same theology which once informed the whole of the church's life as well as the teachings and writings of the leaders of the Patristic age. This theological content which is inherent in the liturgy itself is designed by Schmemann as "liturgical theology". This collection of essays by the pre-eminent 20th-century Orthodox liturgical theologian is intended as a companion volume to his "Introduction to Liturgical Theology". Here can be traced the development of his thought, and particularly his increasingly precise articulation of the nature and method of liturgical theologyy. Here too can be found Schmemann's constant stress on liturgy as an eschatological and ecclesial event and he repeatedly challenges the liturgical movement in both East and West to rediscover these elements, which were so central in the life of the early Church.

'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.

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.

The reform of the liturgical books conducted in Muscovite Russia in the mid-17th century was an alignment of Russina liturgical usage with contemporary Greek practice. Historians have up to now generally accepted the "official" interpretation of the reform as a "correcting" made on the basis of ancient Greek and Slavic sources. In fact, the reform was based exclusively on "contemporary" sources chiefly the 1602 Venice "Euchologion" (Greek) and 17th century South-Slavic editions from Kiev and Striatin. Far from being a "return to sources", or a "correction", the reform consisted simply in the uncritical transposition of contemporary Greek practice onto Russian soil. The first part is an historical overview of the events and of the chief personages involved in the reform. There is a discussion of the important councils from 1654 to 1667, as well as a description of significant events. Followed by a brief sketches of the chief actors, Patriarch Nikon, Tsar Alexis, Arsenios the Greek, and Epifanii Slavinetskii, with particular focus on their role in and attitude towards the reader. We see that the reform was initiated not by Nikon, but by the Tsar, and that alinging Russian practice with Greek was part of a grand design to make Moscow the "Third Rome", the new capital of the Orthodox world. For this plan to succeed, it was necessary to reconcile Russian and Greek liturgical practices, for most Russians saw differences in ritual details as heresies on one side or the other. Thus the liturgical reform was launched and Nikon, an able administrator and close friend of the Tsar, was selected as the new patriarch to see the program through. The final part of the book contains an analysis of the content of the reform, consisting of a comparative study of the pre- and post-Nikonian editions of the Sluzhebnik (Euchologion). Particular attention is focused on the text and rubrics of the Byzantine Liturgy of John Chrysostom, which underwent the most significant changes. This comparative study confirms the fact that the reform was conducted on the basis of contemporary editions, and not of ancient sources.

The classic work on the techniques, language and interpretation of icons in the context of theology and faith. Commentary and analysis of the main types of icons. Lavishly illustrated, with 160 pages of text with drawings, 13 b/w and 51 color plates.

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.

An unpretentious little book by the former head of the Orthodox Church of Finland, written "to describe Orthodoxy from the inside to those outside." Useful also for the Orthodox themselves, it deals with the most basic elements of the Orthodox faith.

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.

This book examines the part played by monks of Mount Athos in the diffusion of Orthodox monasticism throughout Eastern Europe and beyond. It focuses on the lives of outstanding holy men in the history of Orthodoxy who have been drawn to the Mountain, have absorbed the spirit of its wisdom and its prayer, and have returned to the outside world, inspired to spread the results of their labours and learning. In a remarkable demonstration of what may be termed 'soft power' in action, these men have carried the image of Athos to all corners of the Balkan peninsula, to Ukraine, to the very far north of Russia, across Siberia and the Bering Strait into North America, and most recently (when traditional routes were closed to them by the curtain of communism) to the West. Their dynamic witness is the greatest gift of Athos to a world thirsting for spiritual guidance.

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.

Join Moscata, a friendly and informative dog, who leads readers through an Orthodox women's monastery. Enjoy the beautiful illustrations as you explore the church the nuns are building, the candle factory, the cemetery, and the grounds. Find out how the nuns work and pray, what they wear, how they serve Christ, and why they have chosen the monastic life.

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.

The bitter separation of Ukraine's Orthodox churches is a microcosm of its societal strife. From 1917 onward, church leaders failed to agree on the church's mission in the twentieth century. The core issues of dispute were establishing independence from the Russian church and adopting Ukrainian as the language of worship. Decades of polemical exchanges and public statements by leaders of the separated churches contributed to the formation of their distinct identities and sharpened the friction amongst their respective supporters. In The Orthodox Church in Ukraine, Nicholas Denysenko provides a balanced and comprehensive analysis of this history from the early twentieth century to the present. Based on extensive archival research, Denysenko's study examines the dynamics of church and state that complicate attempts to restore an authentic Ukrainian religious identity in the contemporary Orthodox churches. An enhanced understanding of these separate identities and how they were forged could prove to be an important tool for resolving contemporary religious differences and revising ecclesial policies. This important study will be of interest to historians of the church, specialists of former Soviet countries, and general readers interested in the history of the Orthodox Church.

Arabic was among the first languages in which the Gospel was preached. The Book of Acts mentions Arabs as being present at the first Pentecost in Jerusalem, where they heard the Christian message in their native tongue. Christian literature in Arabic is at least 1,300 years old, the oldest surviving texts dating from the 8th century. Pre-modern Arab Christian literature embraces such diverse genres as Arabic translations of the Bible and the Church Fathers, biblical commentaries, lives of the saints, theological and polemical treatises, devotional poetry, philosophy, medicine, and history. Yet in the Western historiography of Christianity, the Arab Christian Middle East is treated only peripherally, if at all. The first of its kind, this anthology makes accessible in English representative selections from major Arab Christian works written between the eighth and eigtheenth centuries. The translations are idiomatic while preserving the character of the original. The popular assumption is that in the wake of the Islamic conquests, Christianity abandoned the Middle East to flourish elsewhere, leaving its original heartland devoid of an indigenous Christian presence. Until now, several of these important texts have remained unpublished or unavailable in English. Translated by leading scholars, these texts represent the major genres of Orthodox literature in Arabic. Noble and Treiger provide an introduction that helps form a comprehensive history of Christians within the Muslim world. The collection marks an important contribution to the history of medieval Christianity and the history of the medieval Near East.

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.

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.