Russian Church-State Relations

We are witnessing an enormous increase in the number of books devoted to Russian church-state relations, some of which have already been noted on here. Now we have another two to be published in April:

Irina Papkova, The Orthodox Church and Russian Politics (A Woodrow Wilson Center Book) (Oxford University Press, 2011), 265pp.)


About this book the publisher provides the following blurb:

This in-depth case study examines the Russian Orthodox Church's influence on federal-level policy in the Russian Federation since the fall of communism. By far more comprehensive than competing works, The Orthodox Church and Russian Politics is based on interviews, close readings of documents--including official state and ecclesiastical publications--and survey work conducted by the author. The analysis balances the Church as an institutional political actor with the government's response to Church demands. Papkova ultimately concludes that the reciprocal relationship between the Church and state is far weaker and less politically important than Western analysts usually believe.

Papkova traces the Church's relative failure in mobilizing parishioners, influencing political parties, and lobbying the state, citing the 1997 law limiting religious freedoms as its only significant political win. She attributes much of this weakness to the informal division of the Church into liberal, traditionalist, and fundamentalist factions, which prevents it from presenting a unified front. Providing a fresh insight into the role of the Church in Post-Soviet Russia, the book speaks across disciplines to political science, sociology, anthropology, history, and religious studies.

The second of these books is

Brian P. Bennett, Religion and Language in Post-Soviet Russia (Routledge Contemporary Russia and Eastern Europe Series) (2011), 208pp 

About this book, Routledge tell us: 


Church Slavonic, one of the world's historic sacred languages, has experienced a revival in post-Soviet Russia. Blending religious studies and sociolinguistics, this is the first book devoted to Church Slavonic in the contemporary period. It is not a narrow study in linguistics, but uses Slavonic as a passkey into various wider topics, including the renewal and factionalism of the Orthodox Church; the transformation of the Russian language; and the debates about protecting the nation from Western cults and culture. It considers both official and popular forms of Orthodox Christianity, as well as Russia's esoteric and neo-pagan traditions. Ranging over such diverse areas as liturgy, pedagogy, typography, mythology, and conspiracy theory, the book illuminates the complex interrelationship between language and faith in post-communist society, and shows how Slavonic has performed important symbolic work during a momentous chapter in Russian history. It is of great interest to scholars of sociolinguistics and of religion, as well as to Russian studies specialists.

I look forward to having both of these expertly reviewed in Logos: A Journal of Eastern Christian Studies.