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In this richly comparative analysis of late Muscovite and early Imperial court culture, Ernest A. Zitser provides a corrective to the secular bias of the scholarly literature about the reforms of Peter the Great. Zitser demonstrates that the tsar's supposedly "secularizing" reforms rested on a fundamentally religious conception of his personal political mission. In particular, Zitser shows that the carnivalesque (and often obscene) activities of the so-called Most Comical All-Drunken Council served as a type of Baroque political sacrament—a monarchical rite of power that elevated the tsar's person above normal men, guaranteed his prerogative over church affairs, and bound the participants into a community of believers in his God-given authority ("charisma"). The author suggests that by implicating Peter's "royal priesthood" in taboo-breaking, libertine ceremonies, the organizers of such "sacred parodies" inducted select members of the Russian political elite into a new system of distinctions between nobility and baseness, sacrality and profanity, tradition and modernity. Tracing the ways in which the tsar and his courtiers appropriated aspects of Muscovite and European traditions to suit their needs and aspirations, The Transfigured Kingdom offers one of the first discussions of the gendered nature of political power at the court of Russia's self-proclaimed "Father of the Fatherland" and reveals the role of symbolism, myth, and ritual in shaping political order in early modern Europe.
The Enterprisers traces the emergence of the "modern" school in Russia during the reigns of Peter I and his immediate successors, up to the accession of Catherine II. Creation of the new, secular, technically-oriented schools based on the imported Western European blueprints is traditionally presented as the key element in Peter I's transformation of Russia. The tsar, it is assumed, needed schools to train officers and engineers for his new army and the navy, and so he personally designed these new institutions and forced them upon his unwilling subjects. In this sense, school also stands in as a metaphor for modern institutions in Russia in general, which are likewise seen as created from the top down, by the forceful state, in response to its military and technological needs. Yet, in reality, Peter I himself never wrote much about education, and while he championed "learning" in a broad sense, he had remarkably little to say about the ways schools and schooling should be organized. Nor were his general and admirals, including foreigners in Russian service, keen on promoting formal schooling: for them, practical apprenticeship still remained the preferred method of training. Rather, as Fedyukin argues in this book, the trajectories of institutional change were determined by the efforts of "administrative entrepreneurs"-or projecteurs, as they were also called-who built new schools as they sought to achieve diverse career goals, promoted their own pet ideas, advanced their claims for expertise, and competed for status and resources. By drawing on a wealth of unpublished archival sources, Fedyukin explores the "micropolitics" behind the key episodes of educational innovation in the first half of the eighteenth century and offers an entirely new way of thinking about "Petrine revolution" and about the early modern state in Russia.
A. Berelowitch, De Modis Demonstrandi in Septidecimi SAeculi Moschovia N. Boskovska, Muscovite Women during the Seventeenth Century: At the Peak of the Deprivation of their Rights or on the Road towards New Freedom? A. Bruning, Peter Mohyla's Orthodox and Byzantine Heritage. Religion and Politics in the Kievan Church Reconsidered P. Bushkovith, Cultural Change among the Russian Boyars 1650-1680. New Sources and Old Problems R.O. Crummey, Seventeenth-Century Russia: Theories and Models C. Dunning, The Legacy of Russia's First Civil War and the Time of Troubles D.M. Goldfrank, Paradoxes (?) of Seventeenth-Century Muscovy L. Hughes, Images of the Elite: A Reconsideration of the Portrait in Seventeenth-Century Russia A.S. Lavrov, Um seine Seele zu retten. Die Verhore der Gottesnarren als religiose Autobiographien, 1699-1740G. Michels, The Rise and Fall of Archbishop Stefan: Church Power, Local Society, and the Kremlin during the Seventeenth Century A.P. Pavlov, ocyape op c Pocc XVII (Gosudarev Dvor v Istorii Rossii XVII veka) M. Perrie, Pretenders in the Name of the Tsar: Cossack Tsareviches in Seventeenth-Century Russia A. Rustemeyer, Verrat und ungehorige Worte. Beobachtungen aus politischen Prozessen des 17. Jahrhunderts W. v. Scheliha, The Orthodox Universal Church and the Emergence of Intellectual Life in Muscovite Russia P.V. Sedov, Pocc: (Rossija na poroge novogo vremeni: Reformy Carja Fedora Alekseevica)
This Handbook re-examines the concept of early modern history in a European and global context. The term 'early modern' has been familiar, especially in Anglophone scholarship, for four decades and is securely established in teaching, research, and scholarly publishing. More recently, however, the unity implied in the notion has fragmented, while the usefulness and even the validity of the term, and the historical periodisation which it incorporates, have been questioned. The Oxford Handbook of Early Modern European History, 1350-1750 provides an account of the development of the subject during the past half-century, but primarily offers an integrated and comprehensive survey of present knowledge, together with some suggestions as to how the field is developing. It aims both to interrogate the notion of 'early modernity' itself and to survey early modern Europe as an established field of study. The overriding aim will be to establish that 'early modern' is not simply a chronological label but possesses a substantive integrity. Volume I examines 'Peoples and Place', assessing structural factors such as climate, printing and the revolution in information, social and economic developments, and religion, including chapters on Orthodoxy, Judaism and Islam.
First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.
This book explores the possibilities for rich and varied social, cultural, and political development under the rule of an autocratic state. The author situates Muscovite history within a comparative framework, demonstrating that seventeenth-century Russia was neither backward nor peculiar, but developed its own variant of the concurrent state-building processes of Western European monarchies.
A narrative of the fifty years of political struggles at the Russian court, 1671–1725. This book shows how Peter the Great was not the all-powerful tsar working alone to reform Russia, but that he colluded with powerful and contentious aristocrats in order to achieve his goals. After the early victory of Peter's boyar supporters in the 1690s, Peter turned against them and tried to rule through favourites - an experiment which ended in the establishment of a decentralized 'aristocratic' administration, followed by an equally aristocratic Senate in 1711. The aristocrats' hegemony came to an end in the wake of the affair of Peter's son, Tsarevich Aleksei, in 1718. After that moment Peter ruled through a complex group of favourites, a few aristocrats and appointees promoted through merit, and carried out his most long-lasting reforms. The outcome was a new balance of power at the centre and a new, European, conception of politics.
This valuable study explores the Russian Enlightenment with reference to the religious Enlightenment of the mid to late eighteenth century. Grounded in close reading of the sermons and devotional writings of Platon (Levshin), Court preacher and Metropolitan of Moscow, the book examines the blending of European ideas into the teachings of Russian Orthodoxy. Highlighting the interplay between Enlightenment thought and Orthodox enlightenment, Elise Wirtschafter addresses key questions of concern to religious Enlighteners across Europe: humanity's relationship to God and creation, the distinction between learning and enlightenment, the role of Christian love in authority relationships, the meaning of free will in a universe governed by Divine Providence, and the unity of church, monarchy, and civil society. Countering scholarship that depicts an Orthodox religious culture under assault from European modernity and Petrine absolutism, Wirtschafter emphasizes the ability of Russia's educated churchmen to assimilate and transform Enlightenment ideas. The intellectual and spiritual vitality of eighteenth-century Orthodoxy helps to explain how Russian policymakers and intellectuals met the challenge of European power while simultaneously coming to terms with the broad cultural appeal of the Enlightenment's universalistic human rights agenda. Religion and Enlightenment in Catherinian Russia defines the Russian Enlightenment as a response to the allure of European modernity, as an instrument of social control, and as the moral voice of an emergent independent society. Because Russia's enlightened intellectuals focused on the moral perfectibility of the individual human being, rather than social and political change, the originality of the Russian Enlightenment has gone unrecognized. This study corrects images of a superficial Enlightenment and crisis-ridden religious culture, arguing that in order to understand the humanistic sensibility and emphasis on individual dignity that permeate Russian intellectual history, and the history of the educated classes more broadly, it is necessary to bring Orthodox teachings into the discussion of Enlightenment thought. The result is a book that explains the distinctive origins of modern Russian culture while also allowing scholars to situate the Russian Enlightenment in European and global history.
A fundamental problem in studying early modern Russian history is determining Russia’s historical development in relationship to the rest of the world. The focus throughout this book is on the continuity of Russian policies during the early modern period (1450–1800) and that those policies coincided with those of other successful contemporary Eurasian polities. The continuities occurred in the midst of constant change, but neither one nor the other, continuities or changes alone, can account for Russia’s success. Instead, Russian rulers from Ivan III to Catherine II with their hub advisors managed to sustain a balance between the two. During the early modern period, these Russian rulers invited into the country foreign experts to facilitate the transfer of technology and know-how, mostly from Europe but also from Asia. In this respect, they were willing to look abroad for solutions to domestic problems. Russia looked westward for military weaponry and techniques at the same time it was expanding eastward into the Eurasian heartland. The ruling elite and by extension the entire ruling class worked in cooperation with the ruler to implement policies. The Church played an active role in supporting the government and in seeking to eliminate opposition to the government.