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This volume concentrates on the lived religious experience - how Orthodoxy touched the lives of a wide variety of subjects of the Russian state, from clerics awaiting the apocalypse in the 15th century to nuns adapting to the attacks on organized religion under the Soviets.
A fascinating, vivid, and on-the-ground account of Russian Orthodoxy's resurgence 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 collection of essays on Russian religious thought focuses on the extent to which Russian culture and ideology has been informed by the nation's roots in Orthodox Christianity.
This book dispels the widely-held view that paganism survived in Russia alongside Orthodox Christianity, demonstrating that 'double belief', dvoeverie, is in fact an academic myth. Scholars, citing the medieval origins of the term, have often portrayed Russian Christianity as uniquely muddied by paganism, with 'double-believing' Christians consciously or unconsciously preserving pagan traditions even into the twentieth century. This volume shows how the concept of dvoeverie arose with nineteenth-century scholars obsessed with the Russian 'folk' and was perpetuated as a propaganda tool in the Soviet period, colouring our perception of both popular faith in Russian and medieval Russian culture for over a century. It surveys the wide variety of uses of the term from the eleventh to the seventeenth century, and contrasts them to its use in modern historiography, concluding that our modern interpretation of dvoeverie would not have been recognized by medieval clerics, and that 'double-belief' is a modern academic construct. Furthermore, it offers a brief foray into medieval Orthodoxy via the mind of the believer, through the language and literature of the period.
The Oxford Handbook of Russian Religious Thought is an authoritative new reference and interpretive volume detailing the origins, development, and influence of one of the richest aspects of Russian cultural and intellectual life - its religious ideas. After setting the historical background and context, the Handbook follows the leading figures and movements in modern Russian religious thought through a period of immense historical upheavals, including seventy years of officially atheist communist rule and the growth of an exiled diaspora with, e.g., its journal The Way. Therefore the shape of Russian religious thought cannot be separated from long-running debates with nihilism and atheism. Important thinkers such as Losev and Bakhtin had to guard their words in an environment of religious persecution, whilst some views were shaped by prison experiences. Before the Soviet period, Russian national identity was closely linked with religion - linkages which again are being forged in the new Russia. Relevant in this connection are complex relationships with Judaism. In addition to religious thinkers such as Philaret, Chaadaev, Khomiakov, Kireevsky, Soloviev, Florensky, Bulgakov, Berdyaev, Shestov, Frank, Karsavin, and Alexander Men, the Handbook also looks at the role of religion in aesthetics, music, poetry, art, film, and the novelists Dostoevsky and Tolstoy. Ideas, institutions, and movements discussed include the Church academies, Slavophilism and Westernism, theosis, the name-glorifying (imiaslavie) controversy, the God-seekers and God-builders, Russian religious idealism and liberalism, and the Neopatristic school. Occultism is considered, as is the role of tradition and the influence of Russian religious thought in the West.
With an estimated 250 million adherents, the Orthodox Church is the second largest Christian body in the world. This absorbing account of the essential elements of Eastern Orthodox thought deals with the Trinity, Christ, sin, humanity, and creation as well as praying, icons, the sacraments and liturgy.
Making use of the formerly secret archives of the Soviet government, interviews, and first-hand personal experiences, Nathaniel Davis describes how the Russian Orthodox Church hung on the brink of institutional extinction twice in the past sixty-five years. In 1939, only a few score widely scattered priests were still functioning openly. Ironically, Hitler's invasion and Stalin's reaction to it rescued the church -- and parishes reopened, new clergy and bishops were consecrated, a patriarch was elected, and seminaries and convents were reinstituted. However, after Stalin's death, Khrushchev resumed the onslaught against religion. Davis reveals that the erosion of church strength between 1948 and 1988 was greater than previously known and it was none too soon when the Soviet government changed policy in anticipation of the millennium of Russia's conversion to Christianity. More recently, the collapse of communism has created a mixture of dizzying opportunity and daunting trouble for Russian Orthodoxy. The newly revised and updated edition addresses the tumultuous events of recent years, including schisms in Ukraine, Estonia, and Moldova, and confrontations between church traditionalists, conservatives and reformers. The author also covers battles against Greek-Catholics, Roman Catholics, Protestant evangelists, and pagans in the south and east, the canonization of the last Czar, the church's financial crisis, and hard data on the slowing Russian orthodox recovery and growth. Institutional rebuilding and moral leadership now beckon between promise and possibility.
The little known history of an attempt to end a religious schism in imperial Russia, and the questions it raised about church and state. Established in 1800, edinoverie (translated as “unity in faith”) was intended to draw back those who had broken with the Russian Orthodox Church over ritual reforms in the seventeenth century. Called Old Believers, they had been persecuted as heretics. In time, the Russian state began tolerating Old Believers in order to lure them out of hiding and make use of their financial resources as a means of controlling and developing Russia’s vast and heterogeneous empire. However, the Russian Empire was also an Orthodox state, and conversion from Orthodoxy constituted a criminal act. So, which was better for ensuring the stability of the Russian Empire: managing heterogeneity through religious toleration, or enforcing homogeneity through missionary campaigns? Edinoverie remained contested and controversial throughout the nineteenth and early twentieth centuries, as it was distrusted by both the Orthodox Church and the Old Believers themselves. The state reinforced this ambivalence, using edinoverie as a means by which to monitor Old Believer communities and employing it as a carrot to the stick of prison, exile, and the deprivation of rights. In Unity in Faith?, James White’s study of edinoverie offers an unparalleled perspective of the complex triangular relationship between the state, the Orthodox Church, and religious minorities in imperial Russia.