Download Orthodox Russia: Belief and Practice Under the Tsars by Valerie A. Kivelson, Robert H. Greene PDF

By Valerie A. Kivelson, Robert H. Greene

Orthodox Christianity got here to Russia from Byzantium in 988, and within the resulting centuries it has develop into this type of fixture of the Russian cultural panorama that any dialogue of Russian personality or historical past unavoidably needs to take its impact under consideration. Orthodox Russia is a well timed quantity that brings jointly the very best modern scholarship on Russian Orthodox ideals and practices overlaying a huge ancient period-from the Muscovite period throughout the speedy aftermath of the Bolshevik Revolution of 1917. reviews of Russian Orthodoxy have often excited about doctrinal contro-versies or institutional advancements. Orthodox Russia concentrates on lived spiritual experience-how Orthodoxy touched the lives of a large choice of topics of the Russian country, from clerics expecting the Apocalypse within the 15th century and nuns adapting to the assaults on prepared faith less than the Soviets to unlettered army servitors on the court docket of Ivan the bad and employees, peasants, and squaddies within the final years of the imperial regime. Melding generally targeted ways, the amount permits us to work out Orthodoxy now not as a static set of rigidly utilized principles and dictates yet as a lived, adaptive, and versatile procedure. Orthodox Russia bargains a much-needed, up to date basic survey of the topic, one made attainable by way of the hole of records in Russia after 1991. individuals comprise Laura Engelstein, Michael S. Flier, Daniel H. Kaiser, Nadieszda Kizenko, Eve Levin, Gary Marker, Daniel Rowland, Vera Shevzov, Thomas N. Tentler, Isolde Thyret, William G. Wagner, and Paul W. Werth.

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Yet the two-culture hypothesis has blocked important avenues of investigation and has made us perhaps too skeptical of the importance of Orthodoxy within the culture and history of Muscovy. To start, it may be useful to talk about the assumptions that we bring to the question. These assumptions play an especially large role because the amount of direct evidence we have about the worldviews of laymen before  is so small. First, and most obvious, it is as much an assumption that no one outside the church hierarchy knew anything about Orthodoxy as it is that everyone did.

On the eighteenth-century reforms and their failure, see Lavrov, Koldovstvo i religiia. ”21 Historical religion cannot be usefully defined by high theology alone; only in examining its lived articulation can one learn about its substance and historical meaning. That is precisely what the contributors to this volume have succeeded in doing. 21. Christine D. Worobec, “Death Ritual Among Russian and Ukrainian Peasants: Linkages Between the Living and the Dead,” in Cultures in Flux: Lower-Class Values, Practices, and Resistance in Late Imperial Russia, ed.

For a vivid example of belief patterns and practices that crossed the social spectrum, see Nadieszda Kizenko, “Ioann of Kronstadt and the Reception of Sanctity, –,” Russian Review  (): –, and idem, A Prodigal Saint: Father John of Kronstadt and the Russian People (University Park: Pennsylvania State University Press, ). 27. For a general treatment, see Laura Engelstein, Castration and the Heavenly Kingdom: A Russian Folktale (Ithaca: Cornell University Press, ). qxd 2/28/03 9:55 AM Page 31 Old and New, High and Low ĵ  sect, the Khristovshchina or Khlysty, which emerged in the first half of the eighteenth century.

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