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.
As the cultural and ideological foundations of imperial Russia were threatened by forces of modernity, an array of Orthodox churchmen, theologians, and lay thinkers turned to asceticism, hoping to ensure the coming Kingdom of God promised to the Russian nation.
Contains 11 essays on four seminal thinkers from the modern Russian tradition: Vladimir Soloviev (1853-1900), Pavel Florensky (1882-1937), Sergei Bulgakov (1871-1944), and Semen Frank (1877-1950). Despite their various approaches they all share the predominant dual focus of most Russian religious thought on the doctrines of Incarnation and Deification, and the attendant stress on moral and social issues, the philosophy of history, and the relation of religion and culture. Paper edition (unseen), $21.95. Annotation copyright by Book News, Inc., Portland, OR
Andrew Louth introduces us to twenty key Orthodox thinkers from the last two centuries. The colorful characters, poets and thinkers included range from Romania, Serbia, Greece, England, France and also include exiles from Communist Russia. The book concludes with an illuminating chapter on Metropolitan Kallistos and the theological vision of the Philokalia.
In The Eastern Christian Tradition in Modern Russian Thought and Beyond, Teresa Obolevitch elucidates the main philosophical and theological ideas of the Eastern Christian tradition of neo-patristic synthesis and considers them in comparative philosophical context.
Drawing on multiple archives and primary sources, including secret police files and samizdat, Holy Sobriety in Modern Russia reconstructs the history of a spiritual movement that survived persecution by the Orthodox church and decades of official atheism, and still exists today. Since 1894, tens of thousands of Russians have found hope and faith through the teachings and prayers of the charismatic lay preacher and healer, Brother Ioann Churikov (1861–1933). Inspired by Churikov's deep piety, "miraculous" healing ability, and scripture-based philosophy known as holy sobriety, the "trezvenniki"—or "sober ones"—reclaimed their lives from the effects of alcoholism, unemployment, domestic abuse, and illness. Page Herrlinger examines the lived religious experience and official repression of this primarily working-class community over the span of Russia's tumultuous twentieth century, crossing over—and challenging—the traditional divide between religious and secular studies of Russia and the Soviet Union, and highlighting previously unseen patterns of change and continuity between Russia's tsarist and socialist pasts. This grass-roots faith community makes an ideal case study through which to explore patterns of spiritual searching and religious toleration under both tsarist and Soviet rule, providing a deeper context for today's discussions about the relationship between Russian Orthodoxy and national identity. Holy Sobriety in Modern Russia is a story of resilience, reinvention, and resistance. Herrlinger's analysis seeks to understand these unorthodox believers as active agents exercising their perceived right to live according to their beliefs, both as individuals and as a community.
A pivotal period in Russian history, the Time of Troubles in the early seventeenth century has taken on new resonance in the country's post-Soviet search for new national narratives. The historical role of the Orthodox Church has emerged as a key theme in contemporary remembrances of this time—but what precisely was that role? The first comprehensive study of the Church during the Troubles, Orthodox Russia in Crisis reconstructs this tumultuous time, offering new interpretations of familiar episodes while delving deep into the archives to uncover a much fuller picture of the era. Analyzing these sources, Isaiah Gruber argues that the business activity of monasteries played a significant role in the origins and course of the Troubles and that frequent changes in power forced Church ideologues to innovate politically, for example inventing new justifications for power to be granted to the people and to royal women. These new ideas, Gruber contends, ultimately helped bring about a new age in Russian spiritual life and a crystallization of the national mentality.
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.
Faith and Science in Russian Religious Thought provides a comprehensive analysis of the relationship between science and faith in Russian religious thought. Teresa Obolevitch offers a synthetic approach on the development of the problem throughout the whole history of Russian thought, starting from the medieval period and arriving in contemporary times. She considers the relationship between science and religion in the eighteenth century, the so-called academic philosophy of the 19th and 20th century, the thought of Peter Chaadaev, the Slavophiles, and in the most influential literature figures, such as Fedor Dostoevsky and Lev Tolstoy. The volume also analyses two channels of the formation of philosophy in the context of the relationship between theology and science in Russia. The first is connected with the attempt to rationalize the truths of faith and is exemplified by Vladimir Soloviev and Nikolai Lossky; the second wtih the apophatic tradition is presented by Pavel Florensky and Semen Frank. The book then describes the relation to scientific knowledge in the thought of Lev Shestov, Nikolai Berdyaev, Sergius Bulgakov, and Alexei Losev as well as the original project of Russian Cosmism (on the examples of Nikolai Fedorov, Konstantin Tsiolkovsky, and Vladimir Vernadsky). Obolevitch presents the current state of the discussion on this topic by paying attention to the Neopatristic synthesis (Fr Georges Florovsky and his followers) and offers the brief comparative analyse of the relationship between science and religion from the Western and Russian perspectives.
Deification in Russian Religious Thought considers the reception of the Eastern Christian (Orthodox) doctrine of deification by Russian religious thinkers of the immediate pre-revolutionary period. Deification is the metaphor that the Greek patristic tradition came to privilege in its articulation of the Christian concept of salvation: to be saved is to be deified, that is, to share in the divine attribute of immortality. In the Christian narrative of the Orthodox Church 'God became human so that humans might become gods'. Ruth Coates shows that between the revolutions of 1905 and 1917 Russian religious thinkers turned to deification in their search for a commensurate response to the apocalyptic dimension of the universally anticipated destruction of the Russian autocracy and the social and religious order that supported it. Focusing on major works by four prominent thinkers of the Russian Religious Renaissance--Dmitry Merezhkovsky, Nikolai Berdiaev, Sergei Bulgakov, and Pavel Florensky--Coates demonstrates the salience of the deification theme and explores the variety of forms of its expression. She argues that the reception of deification in this period is shaped by the discourse of early Russian cultural modernism, and informed not only by theology, but also by nineteenth-century currents in Russian religious culture and German philosophy, particularly as these are received by the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev. In the works that are analysed, deification is taken out of its original theological context and applied respectively to politics, creativity, economics, and asceticism. At the same time, all the thinkers represented in the book view deification as a project: a practice that should deliver the total transformation and immortalisation of human beings, society, culture, and the material universe, and this is what connects them to deification's theological source.