Orthodox Russia: Belief and Practice Under the Tsars by Valerie A. Kivelson, Robert H. Greene

By Valerie A. Kivelson, Robert H. Greene

Orthodox Christianity got here to Russia from Byzantium in 988, and within the resulting centuries it has turn into this sort of fixture of the Russian cultural panorama that any dialogue of Russian personality or background necessarily needs to take its impact under consideration. Orthodox Russia is a well timed quantity that brings jointly the very best modern scholarship on Russian Orthodox ideals and practices overlaying a wide historic period-from the Muscovite period in the course of the speedy aftermath of the Bolshevik Revolution of 1917. reviews of Russian Orthodoxy have regularly involved in doctrinal contro-versies or institutional advancements. Orthodox Russia concentrates on lived spiritual experience-how Orthodoxy touched the lives of a large choice of topics of the Russian nation, from clerics waiting for the Apocalypse within the 15th century and nuns adapting to the assaults on equipped faith less than the Soviets to unlettered army servitors on the court docket of Ivan the poor and staff, peasants, and squaddies within the final years of the imperial regime. Melding characteristically specific ways, the quantity permits us to determine Orthodoxy no longer as a static set of rigidly utilized ideas and dictates yet as a lived, adaptive, and versatile method. Orthodox Russia deals a much-needed, up to date basic survey of the topic, one made attainable by way of the outlet of information in Russia after 1991. members comprise Laura Engelstein, Michael S. Flier, Daniel H. Kaiser, Nadieszda Kizenko, Eve Levin, Gary Marker, Daniel Rowland, Vera Shevzov, Thomas N. Tentler, Isolde Thyret, William G. Wagner, and Paul W. Werth.

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Extra resources for Orthodox Russia: Belief and Practice Under the Tsars

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Since, like many premodern states, the Muscovite state lacked the wealth, the bureaucratic reach, and the military power to compel obedience from all its subjects, it had to rely on symbolic action to maintain this consensus. From the moment of the conversion of Kievan Rus’, ecclesiastics had been working to piece together an ideology of state power, expressing their ideas in images and architecture as well as in texts. In the second half of the fifteenth century, and especially in the sixteenth century, the Muscovite church expended a considerable amount of intellectual energy on this task.

Orthodoxy influenced the Russian historical experience more through the contingencies of the moment than by shaping an essentially Russian soul. Leaving the abstract realm of the soul to others, the chapters that follow present religion as applied in belief and practice. In this regard, Christine Worobec’s observation holds as true for the West as for Russia: unless we take practice into account, “the label ‘Christian’ becomes meaningless, referring only to a 20. On the Orthodox Church’s early (and ineffective) efforts to regulate popular practice, see Levin’s chapter in this volume, and also Paul Bushkovitch, Religion and Society in Russia: The Sixteenth and Seventeenth Centuries (New York: Oxford University Press, ).

Otto Demus, Byzantine Mosaic Decoration: Aspects of Monumental Art in Byzantium (London: Routledge and Kegan Paul, ). 15. These connections are particularly well laid out by Podobedova in Moskovskaia shkola. 16. For example, see Robert Crummey, The Formation of Muscovy, – (London: Longman, ), –, and Podobedova, Moskovskaia shkola. qxd 2/28/03  9:56 AM ĵ Page 42 P A RT I : D E S T A B I L I Z I N G D I C H O T O M I E S What ideas were conveyed to these military-minded lay courtiers?

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