Faith and Science in Russian Orthodox Thought

For some people, there is apparently a conflict between what they conceive of as 'faith' on the one hand and 'science' on the other. This has always seemed to me to rest upon one, and likely several, mistakes, but for those who struggle with such questions a new book may help: Teresa Obolevitch, Faith and Science in Russian Religious Thought (Oxford University Press, July 2019), 240pp.

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.

The Image of Christ in Russian Literature

Northern Illinois University Press continues to be in the front lines of scholarship about Russian history, including Russian Christian and literary history. Just last month it published a fascinating new study by John Givens: The Image of Christ in Russian Literature: Dostoevsky, Tolstoy, Bulgakov, Pasternak (2018), 329pp.

About this book the publisher tells us this:

Vladimir Nabokov complained about the number of Dostoevsky’s characters “sinning their way to Jesus.” In truth, Christ is an elusive figure not only in Dostoevsky’s novels, but in Russian literature as a whole. The rise of the historical critical method of biblical criticism in the nineteenth century and the growth of secularism it stimulated made an earnest affirmation of Jesus in literature highly problematic. If they affirmed Jesus too directly, writers paradoxically risked diminishing him, either by deploying faith explanations that no longer persuade in an age of skepticism or by reducing Christ to a mere argument in an ideological dispute.

The writers at the heart of this study understood that to reimage Christ for their age, they had to make him known through indirect, even negative ways, lest what they say about him be mistaken for cliché, doctrine, or naïve apologetics. The Christology of Dostoevsky, Leo Tolstoy, Mikhail Bulgakov, and Boris Pasternak is thus apophatic because they deploy negative formulations (saying what God is not) in their writings about Jesus. Professions of atheism in Dostoevsky and Tolstoy’s non-divine Jesus are but separate negative paths toward truer discernment of Christ.

This first study in English of the image of Christ in Russian literature highlights the importance of apophaticism as a theological practice and a literary method in understanding the Russian Christ. It also emphasizes the importance of skepticism in Russian literary attitudes toward Jesus on the part of writers whose private crucibles of doubt produced some of the most provocative and enduring images of Christ in world literature. This important study will appeal to scholars and students of Orthodox Christianity and Russian literature, as well as educated general readers interested in religion and nineteenth-century Russian novels.

Tolstoy and his Disciples

Pre-revolutionary Russian history, as an article we published in Logos: A Journal of Eastern Christian Studies about a decade ago now revealed, was rather more dynamic on questions of socio-economic reform than the usual picture of complete stagnation and aristocratic repression one often hears about. One person involved in stirring things up was the celebrated novelist Leo Tolstoy, about whom a new study has just been published this year: Charlotte Alston, Tolstoy and his Disciples: The History of a Radical International Movement (I.B. Taurus, 2014), 288pp.

About this book we are told:

As the vast empire of Imperial Russia struggled with the emancipation of the serfs after 1861 and creeped inexorably towards revolution, Leo Tolstoy underwent what he termed a 'spiritual awakening'. Advocating an extreme internationalism and the principles of non-violence, Tolstoy inspired a legion of followers who formed thousands of cooperatives and collective farms across Russia and Europe. These disciples had a major impact: in revolutionary Russia, these 'Tolstoyans' were seen as a threat to the Bolsheviks, and Lenin singled them out for repression. Decades later, Mahatma Gandhi would cite the movement as an inspiration for his campaign of peaceful resistance against the British Empire. Here, Charlotte Alston provides the first in-depth historical account of this remarkable phenomenon and its impact on European and Russian history, providing an important re-assessment of Tolstoy's impact on the political history of the modern world.