Drawing on theories of political myth and concepts of nationalism, Jardar Østbø analyzes the content and ideological function of the myth of Russia as a Third Rome. Through case studies of four prominent nationalist intellectuals, Østbø shows how this messianic myth was used to reinvent Russia and its allegedly rightful place in the world after the collapse of the Soviet Union. Though it exists in many radically different versions, the Third Rome myth in general embodies particularism and rabid anti-Westernism. At best, it portrays Russia as an essentially isolationist country. At worst, it casts the country as superior to all other nations, divinely elected to rule the world.
"Faith means making a virtue out of not thinking. . . . And those who preach faith, and enable and elevate it are intellectual slaveholders, keeping mankind in a bondage to fantasy and nonsense that has spawned and justified so much lunacy and destruction" (Bill Maher). Many seem unaware that contemporary critiques of Christianity are relevant mostly to its modern offshoots (whose followers have to some extent earned Bill Maher's unflattering caricatures). To its detriment, Christianity is increasingly identified in people's minds with these more recent expressions. As a result, a growing number of people are turning away from Christianity and, indeed, religious faith altogether. Drawing from an eclectic group of theologians, clergy members, monastics, and lay scholars, this edited volume re-introduces Christianity to a modern audience. It presents a more authentic, experiential side of Christianity to the religious skeptic; a side that eschews blind faith, legalism, and judgment; a side that is rarely given a hearing in the ongoing debate with today's skeptics. Re-Introducing Christianity is also directed at modern Christians, and refutes their most frequently expressed criticisms of what the contributors boldly, but humbly, call the Apostolic Faith.The book is divided into seven sections, often with several essays in each, covering such topics as theosis, the communion of saints, the process of salvation, icons, sacraments, the reality of the resurrection, women in the Orthodox Church, and much else besides.
There is news emerging that the life of the emeritus bishop of Rome, Joseph Ratzinger, is moving peacefully towards its close. For someone who is almost 90, and who resigned three years ago because of increasing frailty, this story comes as no real surprise. Two years ago, on the anniversary of his resignation, I offered some thoughts here towards a preliminary assessment of his legacy as Roman pontiff. I abide by my judgment then that the most significant thing he did as pope was to issue Summorum Pontificum. 
Religious conversion - a shift in membership from one community of faith to another - can take diverse forms in radically different circumstances. As the essays in this volume demonstrate, conversion can be protracted or sudden, voluntary or coerced, small-scale or large. It may be the result of active missionary efforts, instrumental decisions, or intellectual or spiritual attraction to a different doctrine and practices. In order to investigate these multiple meanings, and how they may differ across time and space, this collection ranges far and wide across medieval and early modern Europe and beyond. From early Christian pilgrims to fifteenth-century Ethiopia; from the Islamisation of the eastern Mediterranean to Reformation Germany, the volume highlights salient features and key concepts that define religious conversion, particular the Jewish, Muslim and Christian experiences. By probing similarities and variations, continuities and fissures, the volume also extends the range of conversion to focus on matters less commonly examined, such as competition for the meaning of sacred space, changes to bodies, patterns of gender, and the ways conversion has been understood and narrated by actors and observers. In so doing, it promotes a layered approach that deepens inquiry by identifying and suggesting constellations of elements that both compose particular instances of conversion and help make systematic comparisons possible by indicating how to ask comparable questions of often vastly different situations.
The assassination of the author Hrant Dink in Istanbul in 2007, a high-profile advocate of Turkish-Armenian reconciliation, reignited the debate in Turkey on the annihilation of the Ottoman Armenians. Many Turks soon re-awakened to their Armenian heritage, reflecting on how their grandparents were forcibly Islamised and Turkified, and the suffering their families endured to keep their stories secret. There was public debate around Armenian property confiscated by the Turkish state and the extermination of the minorities. At last the silence had been broken.
Open Wounds explains how, after the First World War, the new Turkish Republic forcibly erased the memory of the atrocities, and traces of Armenians, from their historic lands -- a process to which the international community turned a blind eye. The price for this amnesia was, Vicken Cheterian argues, "a century of genocide." Turkish intellectuals acknowledge the price society must pay collectively to forget such traumatic events, and that Turkey cannot solve its recurrent conflicts with its minorities -- like the Kurds today -- nor have an open and democratic society without addressing the original sin on which the state was founded: the Armenian Genocide.
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.We are also given the table of contents:
1. Introduction 2. Religion, language, religious language 3. Az, buki, vedi: the ABC’s of religious literacy 4. Translator, traitor? the debate over liturgical language 5. Logos: Slavonic letterforms and the graphic environment 6. From Marx and Lenin to Cyril and Methodius 7. Scripting Russian history: alphabet mysticism and conspiracy theory
Despite the wealth of historical literature on the Second World War, the subject of religion and churches in occupied Europe has been undervalued – until now. This critical European history is unique in delivering a rich and detailed analysis of churches and religion during the Second World War, looking at the Christian religions of occupied Europe: Catholicism, Lutheranism, Calvinism, and Orthodoxy.
The authors engage with key themes such as relations between religious institutions and the occupying forces; religion as a key factor in national identity and resistance; theological answers to the Fascist and National Socialist ideologies, especially in terms of the persecution of the Jews; Christians as bystanders or protectors in the Holocaust; and religious life during the war. Churches and Religion in the Second World War will be of great value to students and scholars of European history, the Second World War and religion and theology.
This monograph explores the way that the profile and the critical functions of the holy fool have developed in European cinema, allowing this traditional figure to capture the imagination of new generations in an age of religious pluralism and secularization. Alina Birzache traces the cultural origins of the figure of the holy fool across a variety of European traditions. In so doing, she examines the critical functions of the holy fool as well as how filmmakers have used the figure to respond to and critique aspects of the modern world. Using a comparative approach, this study for the first time offers a comprehensive explanation of the enduring appeal of this protean and fascinating cinematic character. Birzache examines the trope of holy foolishness in Soviet and post-Soviet cinema, French cinema, and Danish cinema, corresponding broadly to and permitting analysis of the three main orientations in European Christianity: Orthodox, Catholic, and Protestant. This study will be of keen interest to scholars of religion and film, European cinema, and comparative religion.The publisher also gives us the contents:
Introduction. 1. The Pauline Holy Fool and Its Successors. 2. Speaking Truth to Power: The Holy Fool in Soviet and Russian Cinema. 3. Holy Fools in the Films of Andrei Tarkovsky. 4. The Suffering Fool in French Cinema. 5. The Bressonian Holy Fool. 6. The Fool’s Challenge to Reason in Danish Cinema. 7. Idiocy as Technique: The Dogme 95 Movement. Conclusion.
This book calls attention to the importance of scholarly reflection on the writing of liturgical history. The essays not only probe the impact of important shifts in historiography but also present new scholarship that promises to reconfigure some of the established images of liturgy’s past. Based on papers presented at the 2014 Yale Institute of Sacred Music Liturgy Conference, Liturgy’s Imagined Past/s seeks to invigorate discussion of methodologies and materials in contemporary writings on liturgy’s pasts and to resource such writing at a point in time when formidable questions are being posed about the way in which historians construct the object of their inquiry.
Ritual scholars note that rituals have powerful psychological, social and even biological effects, but these findings have not yet been integrated into the practice of psychotherapy and psychiatry. In Healing Symbols in Psychotherapy Erik D. Goodwyn attempts to rectify this by reviewing the most pertinent work done in the area of ritual study and applying it to the practice of psychotherapy and psychiatry, providing a new framework with which to approach therapy. The book combines ritual study with depth psychology, placebo study, biogenetic structuralism and cognitive anthropology to create a model of interdisciplinary psychology.
Goodwyn uses examples of rituals from history, folklore and cross-cultural study and uncovers the universal themes embedded within them as well as their psychological functions. As ritual scholars show time and again how Western culture and medicine is ‘ritually impoverished’ the application of ritual themes to therapy yields many new avenues for healing. The interdisciplinary model used here suggests new ways to approach problems with basic identity, complicated grief, anxiety, depression meaninglessness and a host of other problems encountered in clinical work.
The interdisciplinary approach of this accessibly-written book will appeal to psychotherapists, psychiatrists and Jungian analysts as well as those in training and readers with an interest in the science behind ritual.The publisher also gives us the table of contents:
Part 1: Foundations. The Study of Ritual – Depth Psychology and Symbolic Anthropology. The Interdisciplinary Approach to Ritual. Part 2: The Dynamic Interdisciplinary Approach. Biological—Mind/Body Interactions. Cognitive—Cognitive Anthropology and Psychological Resonance. Psychodynamic—Projection, Narrative, Meaningful Coincidence and Dissociation. Cultural – Structures and Functions. Part 3: Applications. Magical Inscriptions. Healing Rituals. Transitional Rituals. Death. Part 4: Conclusions. The Technology of Ritual and the Ritual Expert. Summary. Afterword.
This lucidly written biography of Aleksandr Men examines the familial and social context from which Men developed as a Russian Orthodox priest. Wallace Daniel presents a picture of Russia and the Orthodox Church different from the stereotypes found in much of the popular literature. Men offered an alternative to the prescribed ways of thinking imposed by the state and the church. Growing up during the darkest, most oppressive years in the history of the former Soviet Union, he became a parish priest who eschewed fear, who followed Christ’s command “to love thy neighbor as thyself,” and who attracted large, diverse groups of people in Russian society. How he accomplished those tasks and with what ultimate results are the main themes of this story.
Conflict and controversy marked every stage of Men’s priesthood. His parish in the vicinity of Moscow attracted the attention of the KGB, especially as it became a haven for members of the intelligentsia. He endured repeated attacks from ultra-conservative, antisemitic circles inside the Orthodox Church. Father Men represented the spiritual vision of an open, non-authoritarian Christianity, and his lectures were extremely popular. He was murdered on September 10, 1990. For years, his work was unavailable in most church bookstores in Russia, and his teachings were excoriated by some both within and outside the church. But his books continue to offer hope to many throughout the world—they have sold millions of copies and are testimony to his continuing relevance and enduring significance. This important biography will appeal to scholars and general readers interested in religion, politics, and global affairs.
This is the first translation in any language of the surviving corpus of the festal works of St. Gregory of Narek, a tenth-century Armenian mystic theologian and poet par excellence (d. 1003). Composed as liturgical works for the various Dominical and related feasts, these poetic writings are literary masterpieces in both lyrical verse and narrative. Unlike Gregory’s better-known penitential prayers, these show a jubilant author in a celebratory mood. In this volume Abraham Terian, an eminent scholar of medieval Armenian literature, provides the nonspecialist reader with an illuminating translation of St. Gregory of Narek’s festal works. Introducing each composition with an explanatory note, Terian places the works under consideration in their author’s thought-world and in their tenth-century landscape.
In Transcendent Love: Dostoevsky and the Search for a Global Ethic, Leonard G. Friesen ranges widely across Dostoevsky's stories, novels, journalism, notebooks, and correspondence to demonstrate how Dostoevsky engaged with ethical issues in his times and how those same issues continue to be relevant to today's ethical debates. Friesen contends that the Russian ethical voice, in particular Dostoevsky's voice, deserves careful consideration in an increasingly global discussion of moral philosophy and the ethical life.
Friesen challenges the view that contemporary liberalism provides a religiously neutral foundation for a global ethic. He argues instead that Dostoevsky has much to offer when it comes to the search for a global ethic, an ethic that for Dostoevsky was necessarily grounded in a Christian concept of an active, extravagant, and transcendent love. Friesen also investigates Dostoevsky's response to those who claimed that contemporary European trends, most evident in the rising secularization of nineteenth-century society, provided a more viable foundation for a global ethic than one grounded in the One, whom Doestoevsky called simply "the Russian Christ." Throughout, Friesen captures a sense of the depth and sheer loveliness of Dostoevsky's canon. Dostoevsky was, after all, someone who believed that the ethical life was sublimely beautiful, even as it recklessly embraced suffering and unreasonably forgave others. The book will appeal to both students and scholars of Russian literature and history, comparative ethics, global ethics, and cultural studies, and togeneral readers with an interest in Dostoevsky.
"Others have written about Dostoevsky's ethics, but I am not aware of any single-authored, sustained attempt to make the case for Dostoevsky's 'transcendent love' as part of a larger discussion of a global ethic. Moreover, Leonard Friesen presents his case in an engaging and highly accessible form. He believes passionately that Dostoevsky is deeply relevant to the discussion; his commitment rings through the pages and draws the reader in. In this way, his essay makes an original contribution to Dostoevsky studies that will appeal to scholars in a variety of disciplines and to educated lay readers with ethical concerns about the path of modernity, as well as to the many fans of Dostoevsky's work." —Russell Hillier, Providence College
Resounding Transcendence is a pathbreaking set of ethnographic and historical essays by leading scholars exploring the ways sacred music effects cultural, political, and religious transitions in the contemporary world. With chapters covering Christian, Muslim, Jewish, and Buddhist practices in East and Southeast Asia, the Indian subcontinent, North America, the Caribbean, North Africa, and Europe, the volume establishes the theoretical and methodological foundations for music scholarship to engage in current debates about modern religion and secular epistemologies. It also transforms those debates through sophisticated, nuanced treatments of sound and music - ubiquitous elements of ritual and religion often glossed over in other disciplines.
Resounding Transcendence confronts the relationship of sound, divinity, and religious practice in diverse post-secular contexts. By examining the immanence of transcendence in specific social and historical contexts and rethinking the reified nature of "religion" and "world religions," these authors examine the dynamics of difference and transition within and between sacred musical practices. The work in this volume transitions between traditional spaces of sacred musical practice and emerging public spaces for popular religious performance; between the transformative experience of ritual and the sacred musical affordances of media technologies; between the charisma of individual performers and the power of the marketplace; and between the making of authenticity and hybridity in religious repertoires and practices. Broad in scope, rich in ethnographic and historical detail, and theoretically ambitious, Resounding Transcendence is an essential contribution to the study of music and religion.
The place of religion in the Enlightenment has been keenly debated for many years. Research has tended, however, to examine the interplay of religion and knowledge in Western countries, often ignoring the East. In Enlightenment and religion in the Orthodox world leading historians address this imbalance by exploring the intellectual and cultural challenges and changes that took place in Orthodox communities during the eighteenth century.
The two main centres of Orthodoxy, the Greek-speaking world and the Russian Empire, are the focus of early chapters, with specialists analysing the integration of modern cosmology into Greek education, and the Greek alternative ‘enlightenment’, the spiritual Philokalia. Russian experts also explore the battle between the spiritual and the rational in the works of Voulgaris and Levshin. Smaller communities of Eastern Europe were faced with their own particular difficulties, analysed by contributors in the second part of the book. Governed by modernising princes who embraced Enlightenment ideals, Romanian society was fearful of the threat to its traditional beliefs, whilst Bulgarians were grappling in different ways with a new secular ideology. The particular case of the politically-divided Serbian world highlights how Dositej Obradović’s complex humanist views have been used for varying ideological purposes ever since. The final chapter examines the encroachment of the secular on the traditional in art, and the author reveals how Western styles and models of representation were infiltrating Orthodox art and artefacts.
Through these innovative case studies this book deepens our understanding of how Christian and secular systems of knowledge interact in the Enlightenment, and provides a rich insight into the challenges faced by leaders and communities in eighteenth-century Orthodox Europe.The publisher also gives us the contents:
The conventional wisdom about historical memory is summed up in George Santayana’s celebrated phrase, “Those who cannot remember the past are condemned to repeat it.” Today, the consensus that it is moral to remember, immoral to forget, is nearly absolute. And yet is this right?
David Rieff, an independent writer who has reported on bloody conflicts in Africa, the Balkans, and Central Asia, insists that things are not so simple. He poses hard questions about whether remembrance ever truly has, or indeed ever could, “inoculate” the present against repeating the crimes of the past. He argues that rubbing raw historical wounds—whether self-inflicted or imposed by outside forces—neither remedies injustice nor confers reconciliation. If he is right, then historical memory is not a moral imperative but rather a moral option—sometimes called for, sometimes not. Collective remembrance can be toxic. Sometimes, Rieff concludes, it may be more moral to forget.
Ranging widely across some of the defining conflicts of modern times—the Irish Troubles and the Easter Uprising of 1916, the white settlement of Australia, the American Civil War, the Balkan wars, the Holocaust, and 9/11—Rieff presents a pellucid examination of the uses and abuses of historical memory. His contentious, brilliant, and elegant essay is an indispensable work of moral philosophy.
This book presents for the first time the complete chant repertory of an orally transmitted collection of church hymns for the celebration of the Byzantine Rite in Sicily. Cultivated by Albanian-speaking minorities since their ancestors arrived in Sicily in the late fifteenth century, this repertory was transcribed by Bartolomeo di Salvo, a Basilian monk from the monastery of Grottaferrata, and is presented here in English, Italian, and Greek.
Following the so called “Arab Spring” the world’s attention has been drawn to the presence of significant minority religious groups within the predominantly Islamic Middle East. Of these minorities Christians are by far the largest, comprising over 10% of the population in Syria and as much as 40% in Lebanon.The largest single group of Christians are the Arabic-speaking Orthodox. This work fills a major lacuna in the scholarship of wider Christian history and more specifically that of lived religion within the Ottoman empire. The author draws on archaeological evidence and previously unpublished primary sources uncovered in Russian archives and Middle Eastern monastic libraries to present a vivid and compelling account of this vital but little-known spiritual and political culture, situating it within a complex network of relations reaching throughout the Mediterranean, the Caucasus and Eastern Europe. The work is made more accessible to a non-specialist reader by the addition of a glossary, whilst the scholar will benefit from a detailed bibliography of both primary and secondary sources.
This book offers an innovative examination of the question: why did early Christians begin calling their ministerial leaders «priests» (using the terms hiereus/sacerdos)? Scholarly consensus has typically suggested that a Christian «priesthood» emerged either from an imitation of pagan priesthood or in connection with seeing the Eucharist as a sacrifice over which a «priest» must preside. This work challenges these claims by exploring texts of the third and fourth century where Christian bishops and ministers are first designated «priests»: Tertullian and Cyprian of Carthage, Origen of Alexandria, Eusebius of Caesarea, and the church orders Apostolic Tradition and Didascalia Apostolorumpolis in their own right in the Greco-Roman world, they also saw themselves theologically and historically connected with ancient biblical Israel. This religio-political ecclesiology, sharpened by an emerging Christian material culture and a growing sense of Christian «sacred space», influenced the way Christians interpreted the Jewish Scriptures typologically. In seeing the nation of Israel as a divine nation corresponding to themselves, Christians began appropriating the Levitical priesthood as a figure or «type» of the Christian ministerial office. Such a study helpfully broadens our understanding of the emergence of a Christian priesthood beyond pagan imitation or narrow focus on the sacrificial nature of the Eucharist, and instead offers a more comprehensive explanation in connection with early Christian ecclesiology.
Among medieval Christian societies, Byzantium is unique in preserving an ecclesiastical ritual of adelphopoiesis, which pronounces two men, not related by birth, as brothers for life. It has its origin as a spiritual blessing in the monastic world of late antiquity, and it becomes a popular social networking strategy among lay people from the ninth century onwards, even finding application in recent times. Located at the intersection of religion and society, brother-making exemplifies how social practice can become ritualized and subsequently subjected to attempts of ecclesiastical and legal control.
Controversially, adelphopoiesis was at the center of a modern debate about the existence of same-sex unions in medieval Europe. This book, the first ever comprehensive history of this unique feature of Byzantine life, argues persuasively that the ecclesiastical ritual to bless a relationship between two men bears no resemblance to marriage. Wide-ranging in its use of sources, from a complete census of the manuscripts containing the ritual of adelphopoiesis to the literature and archaeology of early monasticism, and from the works of hagiographers, historiographers, and legal experts in Byzantium to comparative material in the Latin West and the Slavic world, Brother-Making in Late Antiquity and Byzantium examines the fascinating religious and social features of the ritual, shedding light on little known aspects of Byzantine society.
The Life of Repentance and Purity provides readers with a comprehensive overview of the practice of repentance and purity, essential aspects of Christian life. Pope Shenouda III draws on Scripture, the Church Fathers, his own experience of desert monasticism, and his experience as a shepherd to millions of Christians to provide a practical understanding of how to live a life of continually turning to God.
My advice to you, instead of saying, I promise you that I will repent, O Lord, say to the Lord: Restore me, and I will return (Jeremiah 31:18). Ask for repentance as a good gift from him, for he himself promised this, saying: I shall give you a new heart and put a new spirit within you (Ezekiel 36.26).
The Coptic Studies Series at St Vladimir s Seminary Press was conceived with a two-fold purpose: to increase the accessibility of the many treasures of Coptic Orthodox Christianity to a wider English-speaking audience; and to cross-pollinate the spiritual minds of Coptic Orthodox Christians and their Eastern Orthodox brethren with the knowledge of a common faith in the incarnate Word of God who is the true source of all wisdom and knowledge.I am delighted at both this book, and also this new Coptic Studies Series from SVS Press. I am delighted because I have an abiding affection for the Copts thanks to my friendship with Iman Nashed, through whom I was first introduced to the writings of Pope Shenouda in the mid 90s, and to the Coptic tradition in Canada, at whose flagship parish of St. Mark's in Scarborough I gave lectures over the years. The Copts in Egypt have suffered enormously over the years at the hands of Muslims in Egypt but all the while have been a faithful witness to the gospel. In addition, they are second to nobody in the number and rigor of their fasting days each year. They are a model to us all.
Among the contributions of the medieval church to western culture was the idea that marriage was one of the seven sacraments, which defined the role of married folk in the church. Although it had ancient roots, this new way of regarding marriage raised many problems, to which scholastic theologians applied all their ingenuity. By the late Middle Ages, the doctrine was fully established in Christian thought and practice but not yet as dogma. In the sixteenth century, with the entire Catholic teaching on marriage and celibacy and its associated law and jurisdiction under attack by the Protestant reformers, the Council of Trent defined the doctrine as a dogma of faith for the first time but made major changes to it. Rather than focusing on a particular aspect of intellectual and institutional developments, this book examines them in depth and in detail from their ancient precedents to the Council of Trent.We are also given the table of contents:
