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This text provides a comprehensive overview of the dynamics between Eastern Christianity and politics from the end of the Second World War to the fall of communism, covering all the orthodox churches, both inside the communist bloc and outside it, including diasporic churches in Africa, Asia, America and Australia.
This book explores the dynamics between Orthodoxy and politics in Romania, providing an accessible narrative on church-state relations from the establishment of the state in 1859 to the rise of Ceausescu in 1965. The book argues that Romanian national communism had an ally in a strong Church, and analyzes religious diplomacy with actors in the West.
During the Cold War, nationalism fell from favour among theorists as an explanatory factor in history, as Marxists and liberals looked to class and individualism as the driving forces of change. The resurgence of nationalism after the collapse of the Soviet Union, however, called for a reconsideration of the paradigm. Against Orthodoxy uses case studies from around the world to critically evaluate decades of new scholarship. The authors argue that theories of nationalism have ossified into a new set of orthodoxies. These overlook nationalism’s role as a generative force, one that reflects complex historical, political, and cultural arrangements that defy simplistic explanations.
Histories of the USSR during World War II generally portray the Kremlin's restoration of the Russian Orthodox Church as an attempt by an ideologically bankrupt regime to appeal to Russian nationalism in order to counter the mortal threat of Nazism. Here, Steven Merritt Miner argues that this version of events, while not wholly untrue, is incomplete. Using newly opened Soviet-era archives as well as neglected British and American sources, he examines the complex and profound role of religion, especially Russian Orthodoxy, in the policies of Stalin's government during World War II. Miner demonstrates that Stalin decided to restore the Church to prominence not primarily as a means to stoke the fires of Russian nationalism but as a tool for restoring Soviet power to areas that the Red Army recovered from German occupation. The Kremlin also harnessed the Church for propaganda campaigns aimed at convincing the Western Allies that the USSR, far from being a source of religious repression, was a bastion of religious freedom. In his conclusion, Miner explores how Stalin's religious policy helped shape the postwar history of the USSR.
History textbooks typically list 1945–1990 as the Cold War years, but it is clear that tensions from that period are still influencing world politics today. While much attention is given to political and social responses to those first nuclear threats, none has been given to the reactions of Christian churches. North American Churches and the Cold War offers the first systematic reflection on the diverse responses of Canadian and American churches to potential nuclear disaster. A mix of scholars and church leaders, the contributors analyze the anxieties, dilemmas, and hopes that Christian churches felt as World War II gave way to the nuclear age. As they faced either nuclear annihilation or peaceful reconciliation, Christians were forced to take stands on such issues as war, communism, and their relationship to Christians in Eastern Europe. As we continue to navigate the nuclear era, this book provides insight into Chris-tian responses to future adversities and conflicts. CONTRIBUTORS William Alexander Blaikie James Christie Nicholas Denysenko Gary Dorrien Mark Thomas Edwards Peter Eisenstadt Jill K. Gill Michael Graziano Barbara Green Raymond Haberski Jr. Jeremy Hatfield Gordon L. Heath D. Oliver Herbel Norman Hjelm Daniel G. Hummel Dianne Kirby Leonid Kishkovsky Nadieszda Kizenko John Lindner David Little Joseph Loya Paul Mojzes Andrei V. Psarev Bruce Rigdon Walter Sawatsky Axel R. Schäfer Todd Scribner Gayle Thrift Steven M. Tipton Frederick Trost Lucian Turcescu Charles West James E. Will Lois Wilson
This book explores how the Ecumenical Patriarchate, the leading centre of spiritual authority in the Orthodox Church, based in Istanbul, coped with political developments from Ottoman times until the present. The book outlines how under the Ottomans, despite difficult circumstances, the Patriarchate managed to draw on its huge symbolic and moral power and organization to uphold the unity and catholicity of the Orthodox Church, how it struggled to do this during the subsequent age of nationalism when churches within new nation-states unilaterally claimed their autonomy reflecting local national demands, and how the church coped in the twentieth century with the rise of nationalist Turkey, the decline of Orthodoxy in Asia Minor and with the Cold War. The book concludes by assessing the current position and future prospects of the Patriarchate in the region and the world.
Explores the dynamics between Orthodoxy and politics in Romania, providing an accessible narrative on church-state relations from the establishment of the state in 1859 to the rise of Ceau?escu in 1965. The book argues that Romanian national communism had an ally in a strong Church, and analyzes religious diplomacy with actors in the West.
Although seen widely as the twentieth-century's great religious war, as a conflict between the god-fearing and the godless, the religious dimension of the Cold War has never been subjected to a scholarly critique. This unique study shows why religion is a key Cold War variable. A specially commissioned collection of new scholarship, it provides fresh insights into the complex nature of the Cold War. It has profound resonance today with the resurgence of religion as a political force in global society.
At the heart of the Soviet experiment was a belief in the impermanence of the human spirit: souls could be engineered; conscience could be destroyed. The project was, in many ways, chillingly successful. But the ultimate failure of a totalitarian regime to fulfill its ambitions for social and spiritual mastery had roots deeper than the deficiencies of the Soviet leadership or the chaos of a "command" economy. Beneath the rhetoric of scientific communism was a culture of intellectual and cultural dissidence, which may be regarded as the "prehistory of perestroika." This volume explores the contribution of Christian thought and belief to this culture of dissent and survival, showing how religious and secular streams of resistance joined in an unexpected and powerful partnership. The essays in The Dangerous God seek to shed light on the dynamic and subversive capacities of religious faith in a context of brutal oppression, while acknowledging the often-collusive relationship between clerical elites and the Soviet authorities. Against the Marxist notion of the "ideological" function of religion, the authors set the example of people for whom faith was more than an opiate; against an enduring mythology of secularization, they propose the centrality of religious faith in the intellectual, political, and cultural life of the late modern era. This volume will appeal to specialists on religion in Soviet history as well as those interested in the history of religion under totalitarian regimes.
Russian Orthodoxy Resurgent is the first book to fully explore the expansive and ill-understood role that Russia's ancient Christian faith has played in the fall of Soviet Communism and in the rise of Russian nationalism today. John and Carol Garrard tell the story of how the Orthodox Church's moral weight helped defeat the 1991 coup against Gorbachev launched by Communist Party hardliners. The Soviet Union disintegrated, leaving Russians searching for a usable past. The Garrards reveal how Patriarch Aleksy II--a former KGB officer and the man behind the church's successful defeat of the coup--is reconstituting a new national idea in the church's own image. In the new Russia, the former KGB who run the country--Vladimir Putin among them--proclaim the cross, not the hammer and sickle. Meanwhile, a majority of Russians now embrace the Orthodox faith with unprecedented fervor. The Garrards trace how Aleksy orchestrated this transformation, positioning his church to inherit power once held by the Communist Party and to become the dominant ethos of the military and government. They show how the revived church under Aleksy prevented mass violence during the post-Soviet turmoil, and how Aleksy astutely linked the church with the army and melded Russian patriotism and faith. Russian Orthodoxy Resurgent argues that the West must come to grips with this complex and contradictory resurgence of the Orthodox faith, because it is the hidden force behind Russia's domestic and foreign policies today.