By Valerie A. Kivelson, Robert H. Greene
Orthodox Christianity got here to Russia from Byzantium in 988, and within the resulting centuries it has develop into this type of fixture of the Russian cultural panorama that any dialogue of Russian personality or historical past necessarily needs to take its impression under consideration. Orthodox Russia is a well timed quantity that brings jointly the very best modern scholarship on Russian Orthodox ideals and practices protecting a huge historic period-from the Muscovite period throughout the fast aftermath of the Bolshevik Revolution of 1917. experiences of Russian Orthodoxy have normally serious about doctrinal contro-versies or institutional advancements. Orthodox Russia concentrates on lived spiritual experience-how Orthodoxy touched the lives of a wide selection of matters of the Russian kingdom, from clerics looking forward to 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 negative and staff, peasants, and infantrymen within the final years of the imperial regime. Melding routinely exact ways, the quantity permits us to determine Orthodoxy now not as a static set of rigidly utilized ideas and dictates yet as a lived, adaptive, and versatile approach. Orthodox Russia bargains 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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Additional resources for Orthodox Russia: Belief and Practice Under the Tsars
Upper-class matrons founded charitable communities, some later formalized by the church. The startsy, like the female religious, deﬁned their mission to include work in the world as well as seclusion. The Orthodox spectrum was broad enough to embrace a range of styles, from the intellectual articulations of the ecclesiastical academies, to the spiritual rigor of the contemplative life, to the social outreach of the monasteries, to the improvisational piety of peasants. 26 The vitality of certain styles associated with traditional forms of worship (starchestvo, for example) may, furthermore, have less to do with their resilience in the face of time than with the force of their revival.
12. Quoted in Robert L. Nichols, “Orthodoxy and Russia’s Enlightenment, –,” in Russian Orthodoxy Under the Old Regime, ed. Robert L. Nichols and Theofanis George Stavrou (Minneapolis: University of Minnesota Press, ), . 13. D. , University of Washington, ). 14 What became their proverbial piety is in fact of rather recent date. The stereotypes of popular devotion in imperial Russia reﬂect the contrasting impressions left by contemporary observers: the admiring Slavophile vision of a grounded peasant faith, on the one hand, and on the other, the disgruntled clergy’s complaint about the peasants’ ignorance of church teachings, their blind observance of local customs, or worse, pagan holdovers, and their tendency to wander beyond the limits of approved belief into the heretical wilds.
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. In the middle of the sixteenth century in particular, the church sponsored a number of works in various media on subjects that we would call political. These works I would like to thank the conference participants and, particularly, the editor of this volume for many helpful suggestions. I am also grateful to Dr. Sandy Isenstadt of the University of Kentucky College of Architecture and other members of the College’s Seminar on Critical Issues for clarifying several points connected with reception theory.