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The schism that split the Russian Orthodox Church in 1667 alienated thousands of devout men and women. These traditional worshippers, who came to be known as the Old Believers, practiced their faith as outsiders for more than two centuries. Denied the Russian Orthodox Church's sacraments, they in turn denied that its "new" ways could lead them to salvation. Always at odds with the established Russian Orthodox Church and the tsar, the Old Believers created a vibrant separate culture within the imperial Russian state. Old Believers in Modern Russia shows how Russia's most traditional religious group created a "culture of community" distinct from the dominant culture and society. This culture provided a lens through which the faithful could view, interpret, and interact with their world. Focusing especially on imperial Russia's twilight years, Robson explores how the Old Believers adapted to rapid change in the early twentieth century. Until recently, little has been known about Old Believer faith and culture. Most previous studies have relied upon information provided by outsiders, usually the state or the Russian Orthodox Church. Robson explores Old Believer experience from the inside in this first detailed study of the group in the late imperial period. He integrates historical methods with communication theory and symbolic anthropology to reveal the many facets of Old Believer life.
The book attempts to identify the uniqueness of the Russian-Orthodox religious tradition and to contrast it with two of the characteristics of modern Western society: its particular economic ethics and individualism. Max Weber and Louis Dumont provide the theoretical framework. The first part of the analysis is concerned with the economic ethics among Orthodox Russians, Old Believers and the adherents of various sects in the historical context of Russian society. The second part centres on the place and the kind of individualism in the Orthodox tradition since its beginnings in early monasticism and up to the twentieth century. The comparative perspective does not only shed new light on Russia but also on the development of Western individualism and on the Janus-like features of a traditional culture exposed to modernization.
The FIRST EVER Orthodox Study Bible presents the Bible of the early church and the church of the early Bible. Orthodox Christianity is the face of ancient Christianity to the modern world and embraces the second largest body of Christians in the world. In this first-of-its-kind study Bible, the Bible is presented with commentary from the ancient Christian perspective that speaks to those Christians who seek a deeper experience of the roots of their faith. Features Include: Old Testament newly translated from the Greek text of the Septuagint, including the Deuterocanon New Testament from the New King James Version Commentary drawn from the early Church Christians Easy-to-Locate liturgical readings Book Introductions and Outlines Index to Annotations Index to Study Articles Full-color Maps
The Russian Orthodox Church (ROC) faced various iterations of modernization throughout its history. This conflicted encounter continues in the ROC’s current resistance against—what it perceives as—Western modernity including liberal and secular values. This study examines the historical development of the ROC’s arguments against—and sometimes preferences for—modernization and analyzes which positions ended up influencing the official doctrine. The book’s systematic analysis of dogmatic treatises shows the ROC’s considerable ability of constructive engagement with various aspects of the modern world. Balancing between theological traditions of unity and plurality, the ROC’s today context of operating within an authoritarian state appears to tip the scale in favor of unity.
By integrating the human dimension into Russian history, The Human Tradition in Modern Russia introduces Russian social history to readers in a provocative and interesting new way. The essays in this unique collection are based largely on previously classified Russian archival information available only since 1991. This is a study of Russian history since 1861 from the perspective of individuals and groups usually underrepresented in scholarly studies, giving the reader a thorough view of Modern Russia from the 'grassroots' level. The Human Tradition in Modern Russia is ideal for courses on Russian history and civilization, modern European history, and world history.
"There is little written about the Russian Orthodox Church, and precious little by political scientists who use qualitative, critical methods. This book is a welcome contribution and will receive attention from political scientists, anthropologists, and sociologists of religion." ---Catherine Wanner. Associate Professor of History. Anthropology and Religious Studies. Penn State University --Book Jacket.
Starting with a definition of political modernity from the angle of its greatest trial, namely totalitarianism, this study pursues two questions: How to conceptualize community after the experience of totalitarianism? And, what can the Eastern Orthodox intellectual tradition contribute to this debate? In both parts of Europe, totalitarianism raised the same political philosophical challenge: How to conceptualize the relationship between the individual and community in the light of the absolute communization of society and the simultaneous absolute atomization of individuals which totalitarianism had brought about? In contemporary Western political philosophy, the reflection upon this experience has taken three principled directions: the unequivocal embrace and conceptual elaboration of liberalism for which the works of John Rawls and Jürgen Habermas are exemplary, the communitarian critique of liberalism for which the works of Charles Taylor and Alasdair MacIntyre are representative, and the postmodern critique which, most clearly expressed in the works of Jean-Luc Nancy, ties the question of community back to the singular human being. In the present study, I add to these three approaches a viewpoint which challenges the limits of all of them. Focusing on the works of Sergej Horužij and Christos Yannaras, I demonstrate how these authors, while accepting the lesson of totalitarianism, seek foundations for their conceptualization of community and human subjectivity in the spiritual and intellectual tradition of Eastern Christianity. My aim is to re-think the political problematic of modernity from the East and beyond liberal, communitarian and postmodern political philosophy in order to extend the interpretative space of political modernity, to sharpen the problematic of community and the human subject after the experience of totalitarianism, and to single out those elements which are especially pertinent for a post-totalitarian philosophy of community: the quality of freedom, the role of practices, and the meaning of tradition.
In their study of social practices deemed traditional, scholars tend to use the concept and idea of tradition as an element of meaning in the practices under investigation. But just whose meaning is it? Is it a meaning generated by those who study tradition or those whose traditions are being studied? In both cases, particular criteria for traditionality are employed, whether these are explicated or not. Individuals and groups will no doubt continue to uphold their traditional practices or refer to their practices as traditional. While they are in no way obliged to explicate in analytical terms their criteria for traditionality, the same cannot be said for those who make the study of traditions their profession. In scholarly analysis, traditions need to be explained instead of used as explanations for apparent repetitions and replications or symbolic linking in social practice, values, history, and heritage politics. This book takes a closer look at ‘tradition’ and ‘folklore’ in order to conceptualize them within discourses on modernity and modernism. The first section discusses ‘modern’ and ‘traditional’ as modern concepts and the study of folklore as a modern trajectory. The underlying tenet here is that non-modernity cannot be represented without modern mediation, which therefore makes the representations of non-modernity epistemologically modern. The second section focuses on the nation-state of Finland and the nationalistic use of folk traditions in the discursive production of Finnish modernity and its Others. The insights are applicable worldwide in discussions on cultural representation.
Modern Orthodox identity is deeply interwoven with the notion of deification or union with God. For some theologians, deification represents the lens through which most, if not all, theological questions should be engaged. In this volume, Petre Maican undertakes the task of critically examining the extent to which deification informs the main debates inside Orthodox theology, focusing on four essential loci: anthropology, the Trinity, epistemology, and ecclesiology. Maican argues that while deification remains central to anthropology and the Orthodox understanding of the Trinity, it seems less relevant in the areas of ecclesiology and complexifies the Orthodox approach to Scripture and Tradition.