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1
Searle, Joshua T. "Freedom, Compassion and Creativity." International Journal of Public Theology 14, no. 3 (October 14, 2020): 255–75. http://dx.doi.org/10.1163/15697320-12341619.
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Abstract The response of the Church to the Revolution of Dignity (Революція гідності) in Ukraine in 2013–14 signalled a seismic shift in Christian public engagement with post-Soviet society. The implications and significance of the Revolution extended beyond the national boundaries of Ukraine. The revolutionary events became a symbol of hope for the church and society. Theologians and Christian leaders throughout the nations of the former Soviet Union began to reconsider the public witness of the church. This article uses the notion of public theology to explore how Ukrainian evangelical Christians can engage with matters of public significance in the aftermath of the Revolution of Dignity. I conclude with a proposal for the application of three principles (freedom, compassion and creativity) as appropriate points of departure for evangelical theological reflection on public issues in Eastern Europe and the former Soviet Union today.
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King, Ursula. "Muslims, Jews and Christians in the Soviet Union." Journal of Communist Studies 4, no. 3 (September 1988): 342–47. http://dx.doi.org/10.1080/13523278808414929.
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Коротаєв, О. "IMPLEMENTATION OF THE SOVIET AUTHORITIES OF THE ANTI-RELIGIOUS POLICY STATE SECURITY ON THE EXAMPLE Carrying out operations "3224 / m", "Prophets" AND FANATICS (1943-1957)." Problems of Political History of Ukraine, no. 15 (February 5, 2020): 189–201. http://dx.doi.org/10.33287/11939.
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The article reveals the work of the Soviet authorities (NKGB-KGB) on the unification of the All-Ukrainian Union of Christians of the Pentecostal Evangelical Faith (UCPEF/KhEV) with the All-Union Council of Evangelical Baptist Christians (ACEBC/VSEKhB).The article also is devoted to the study of the role of the bodies of Soviet state security in carrying out of religious policy in Protestant environment in the territory of Soviet Ukraine on the example of their creation of a «legendary» religious center – All-Union Council of Evangelical Baptist Christians, as well as the apparatus of its republican and regional representatives (i.e. senior elders/presbyters). The article also highlights the plans of the Soviet state security agencies for the use of the leadership of ACEBC in the implementation of agent-operational measures to absorb other related to ACEBC protestant movements of the USSR (Pentecostals, Darbists, reformists etc.), to reduce their numbers, to subordinate influence to the organs of Soviet authorities and, ultimately, to lead to moral and physical decay. For the first time, the article publishes the name of undercover operations («FANATICS» and «PROPHETS»), which were carried out by the NKGB-KGB bodies in the protestant milieu of the Ukrainian SSR in 1943-1957, and also indicates, for the first time, the operational pseudonyms of secret agents of the NKGB-KGB, who were involved in these operations. For example M. Melnikov – agent “MIRGORODSKIY”, G. Ponurko – agent “GOROSHKO”, M. Boot – agent “LYSOV” and others, who operated in a Protestant religious environment with the decryption of their operational pseudonymsand also indicates the intelligence and operational activities that were carried out by the Soviet security organs in the Protestant environment, which were aimed at subordinating this environment to the influence of the Soviet special services.
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Belyakova, Nadezhda. "Anti-Communism and Soviet Evangelicals in the 1960–1970s: Metamorphoses of Relations during the Cold War." Novaia i noveishaia istoriia, no. 6 (2022): 153. http://dx.doi.org/10.31857/s013038640014621-1.
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The article examines the international activity of the leaders of the official All-Union Council of Evangelical Christians-Baptists (VSKHB) at the turn of the 1960s–1970s, which was carried out under the conditions of control and regulation by state authorities. The leadership of the denomination was forced to prove the “usefulness” of its existence; contacts of Baptist Christians from different countries could bring such benefits. The main form of presentation of the international work of VSKHB was the compilation of reports both on foreign business trips and on communication with foreigners inside the USSR. These reports were sent to the Council for Religious Affairs under the Council of Ministers of the USSR, where they were used to compile summary analytical notes for higher authorities on the success of the international activities of the leadership of the confessions of the USSR. The author concludes that the struggle against the international anti-communist movement led to the development of international contacts by the leadership of the official Union of Evangelical Christians-Baptists. For Soviet Baptists, the key figure in global evangelical anti-communism at the turn of the 1960s and 1970s was Richard Wurmbrand, a preacher. He was organising actions in support of Christians in communist countries, persecuted not only by the state but also by the official church leadership compromising with the authorities. Such actions threatened the legitimacy of the VSKHB, since in the early 1960s a Baptist initiative movement opposed to the official union emerged in the USSR. The struggle of all of them with the international evangelical anti-communist movement had an unexpected effect for evangelical Baptist Christians inside the USSR: it contributed to the stabilization of the existing associations of evangelical Baptist Christians and even the emergence of new communities.
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Lahno, O. P. "The Beginnings of the Opposition Movement in the Environment of Evangelical Baptist Christians during the 1950s." Ukrainian Religious Studies, no. 47 (June 3, 2008): 139–46. http://dx.doi.org/10.32420/2008.47.1956.
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During the Soviet-German war, the Soviet upper party leadership of the USSR decided to unify state religious policy, leading the movement to unite various Protestant organizations into a single governing spiritual center of the six churches. The secular atheist power sought to fully subdue all religious movements in the USSR in order to establish full control over the believing population of the Soviet Union and the spiritual sphere of life of Soviet citizens. Not all believers liked this prospect, and they tried to resist this "unbelievers" pressure.
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Wessel, Martin Schulze. "Die Deutschen Christen im Nationalsozialismus und die Lebendige Kirche im Bolschewismus – zwei kirchliche Repräsentationen neuer politischer Ordnungen." Journal of Modern European History 3, no. 2 (September 2005): 147–63. http://dx.doi.org/10.17104/1611-8944_2005_2_147.
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The Nazi-oriented «German Christians» and the «Living Church» in Bolshevism – Two Religious Manifestations of New Political Orders Using the examples of the «Living Church» in the early Soviet Union and the «German Christians Religious Movement» in Nazi Germany, the article compares two church bodies which emphatically supported the new political orders against tendencies in the more traditional sections of their Churches. Both designed a political theology conforming to the core elements of the new political ideology (heroisation of the faith, glorification of nation and race in National Socialism, class struggle ideology and the cult of science in Bolshevism). Both groups were sustained by some members of the clergy who had already supported the new political order or the revolutionary goal before the new order had even come to power. In contrast to the «German Christians», however, support among the laity for the Russian movement remained poor. Nor did the «Living Church» succeed in achieving symbolic recognition by the Soviet regime, whereas National Socialism demonstrated acceptance for the religious programmes of the «German Christians».
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Kratova, Natalia. "Development of Protestantism in the Karachay-Cherkess Republic in 1990s — 2020s." ISTORIYA 12, no. 10 (108) (2021): 0. http://dx.doi.org/10.18254/s207987840015160-5.
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This article examines the process of the development of Protestant communities in the Karachay-Cherkess Republic in the post-Soviet period. The starting point of the study was 1990, when the laws of the USSR and the RSFSR were adopted, regulating the sphere of state-confessional relations on a new, liberal basis. The article shows in detail the dynamics of the membership of Protestant communities on the territory of the republic, the peculiarities of the emergence of new communities, forms and methods of work of Protestants. The sources of the study were the office documentation of the Karachay-Cherkess Regional Committee of the CPSU, the Commissioner of the Head of the KChR for Relations with Religious Organizations, the Ministry of the KChR for Ethnic Affairs, Mass Communications and the Press — reports, analytical notes on the religious situation, information about registered non-profit organizations posted on the Ministry's portal justice of the Russian Federation, reference materials on the doctrine and existing local religious associations, posted on the official websites of centralized religious organizations — the Russian Union of Evangelical Christians-Baptists (RS ECB), the Russian United Union of Christians of the Evangelical Faith-Pentecostals (RUS KhVE), the Evangelical Christian Missionary Union (EXMC) and also field materials of the author — interviews with leaders of local Protestant communities.
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Avanesova, Maria. "Ruská pravoslavná církev a ochrana křesťanů jako směr zahraniční politiky." Mezinárodní vztahy 56, no. 3 (September 1, 2021): 7–38. http://dx.doi.org/10.32422/mv-cjir.1793.
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The Russian Orthodox Church has become a significant actor in Russia after the fall of the Soviet Union. This text is dedicated to its role in Russiaʼs foreign policy, specifically to the topic of the Russian interest in problems and protection of Christians, which is one of the most essential parts of the cooperation between the state and the Church. Analyzing primary sources (state and Church documents), the author shows when and under what circumstances this topic became relevant to both actors, what role the Russian Orthodox Church played in this regard and how the topic of protecting Christians is used by the Russian regime today. The study shows that the interest in protection of Christians did not arise simultaneously on both sides and that it is connected mainly with situations where a threat for Christians is posed by unfriendly actors.
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Dyck, J. "Sergey Nikitovich Savinsky (1924-2021) and the Historical Self-Awareness of Evangelical Christians-Baptists." Russian Journal of Church History 2, no. 2 (July 19, 2021): 18–38. http://dx.doi.org/10.15829/2686-973x-2021-61.
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The article presents biographical information about the first confessional historian of Russian Evangelical Christians-Baptists, S. N. Savinsky. He authored a number of chapters on the Russian-Ukrainian Evangelical-Baptist community in a book titled “History of Evangelical Christians-Baptists in the USSR” (1989), until that time the only book on the history of his own denomination published during Soviet times. Described is his work as member of the Historical Commission of the All-Union Council of the Evangelical Christians-Baptists. The article traces four trajectories of the worldwide evangelical revival into Russia: the late German Pietism, the North America revival movement, the influence of the worldwide Evangelical Alliance, and the early German Pietism. S. N. Savinsky basic concepts of evangelical revival and uniqueness of the Russian Evangelical-Baptist community are analyzed.
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Avanesova, Maria. "The Russian Orthodox Church and the Protection of Christians as a Direction of Russia's Foreign Policy." Czech Journal of International Relations 56, no. 3 (September 1, 2021): 7–38. http://dx.doi.org/10.32422/cjir.41.
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The Russian Orthodox Church has become a significant actor in Russia afterthe fall of the Soviet Union. This text is dedicated to its role in Russiaʼsforeign policy, specifically to the topic of the Russian interest in problemsand protection of Christians, which is one of the most essential parts of thecooperation between the state and the Church. Analyzing primary sources(state and Church documents), the author shows when and under whatcircumstances this topic became relevant to both actors, what role theRussian Orthodox Church played in this regard and how the topic ofprotecting Christians is used by the Russian regime today. The study showsthat the interest in protection of Christians did not arise simultaneously onboth sides and that it is connected mainly with situations where a threat forChristians is posed by unfriendly actors.
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Riga, Sandr. "The society of ecumenical Christians before and after the dissolution of the Soviet Union∗." Religion, State and Society 22, no. 4 (January 1994): 379–90. http://dx.doi.org/10.1080/09637499408431665.
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Grajewski, Andrzej. "guArDiAN OF tHe FAitH." Studia Theologica Varsaviensia 56, no. 2 (November 1, 2019): 187–99. http://dx.doi.org/10.21697/stv.61.2.11.
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The assistance for the repressed Church in the Soviet Union was a very important issue in the service of Primate of Poland Cardinal Stefan Wyszyński. The activity of priest Primate’s in this field was conducted within several areas: covert holy orders and bishop consecrations, collecting and transferring information to the Holy See about the situation of the Church in the Soviet Union and permanent attempts with subsequent popes and their closest associates to request them so that this area would not stop functioning in the awareness of the Church and its highest shepherds. The confidential consecration of bishop Jan Cieński with the entitlements of an auxiliary bishop for archdiocese of Lviv, which took place in June 1967 was particularly significant. He was the only bishop of Latin rite in the Ukraine until the collapse of the Soviet Union. Priest Primate conducted his mission with the use of extraordinary entitlements granted to him in 1957 by the Pope Pius XII, and subsequently prolonged by next popes, until John Paul II. These entitlements mainly concerned the Ukraine and Belarus, and Lithuania, in special cases. Cardinal Wyszyński was actively participating in the debate on the issue of the eastern policy of the Holy See. He critically evaluated some advances in diplomacy of the Holy See, accusing them of insufficient demand for religious freedom for Christians in the East.
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Aktürk, Şener. "Not So Innocent: Clerics, Monarchs, and the Ethnoreligious Cleansing of Western Europe." International Security 48, no. 4 (2024): 87–136. http://dx.doi.org/10.1162/isec_a_00484.
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Abstract Sizeable Jewish and Muslim communities lived across large swathes of medieval Western Europe. But all the Muslim communities and almost all the Jewish communities in polities that correspond to present-day England, France, Hungary, Italy, Portugal, and Spain were eradicated between 1064 and 1526. Most studies of ethnoreligious violence in Europe focus on communal, regional, and national political dynamics to explain its outbreak and variation. Recent scholarship shows how the Catholic Church in medieval Europe contributed to the long-term political development and the “rise of the West.” But the Church was also responsible for eradicating non-Christian minorities. Three factors explain ethnoreligious cleansing of non-Christians in medieval Western Europe: (1) the papacy as a supranational religious authority with increasing powers; (2) the dehumanization of non-Christians and their classification as monarchical property; and (3) fierce geopolitical competition among Catholic Western European monarchs that made them particularly vulnerable to papal-clerical demands to eradicate non-Christians. The extant scholarship maintains that ethnoreligious cleansing is a modern phenomenon that is often committed by nationalist actors for secular purposes. In contrast, a novel explanation highlights the central role that the supranational hierocratic actors played in ethnoreligious cleansing. These findings also contribute to understanding recent and current ethnic cleansing in places like Cambodia, Iraq, Myanmar, the Soviet Union, and Syria.
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Negrov, Alexander, and Alexander Malov. "Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine." Religions 12, no. 5 (April 27, 2021): 305. http://dx.doi.org/10.3390/rel12050305.
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Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, specialized literature, and individual interviews/focus groups). We conducted individual interviews and focus groups with 101 Evangelical and 50 Orthodox Christians from Russia and Ukraine. Although the majority of interviewees agreed that the ecological crisis exists and should be addressed, only some of them admitted that they actively care for creation. While Orthodox Christians are more active in practical care for creation, Evangelicals have a stronger grasp of the biblical teaching concerning nature and humans’ responsibility for it. We argue that Evangelical and Orthodox Churches in Ukraine and Russia can learn from each other and impact their communities: engage minds, touch hearts, feed souls, and respond to environmental challenges as an expression of their faith and leadership.
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Szamborovszky-Nagy, Ibolya. "The Dilemmas of the Post-War Transition for the Transcarpathian Calvinists in the Soviet Empire (1944–1949)." Acta Universitatis Sapientiae, European and Regional Studies 21, no. 1 (November 1, 2022): 77–100. http://dx.doi.org/10.2478/auseur-2022-0005.
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Abstract The present study examines the dilemma of the Calvinists living in Transcarpathia (which became part of the Soviet Union in 1946) that arose following its annexation to the Soviet Empire. The problem was caused by the fact that among the Protestant denominations in the Soviet Union in 1946-47, only Evangelical Christians-Baptists (ECB) had state registration, i.e. a legal operating licence. The study aims at revealing the dialectics of the dilemma arising among the Calvinists, according to which, in order to survive, they should either align with the ECB (i.e. imperial expectations) or, alternatively, even take the risk of termination and maintain their denominational separation. In addition, the research brings insights into how the choice of the Calvinists was influenced by the denominational autonomy and national traditions that had been enjoyed until then. The state authorities would have provided a chance for an easier and routine-like solution of the problem and classify the nearly 80,000 Reformed community members in Transcarpathia as ECB. However, the case generated an unexpected problem even in the Soviet bureaucratic system as the denominational affiliation was also linked to the issue of nationality. Therefore, at the state level, it was a problem of both a religious belief and national belonging. Likewise, the study highlights the extent to which the response of the religious minority in the present case was about religious affiliation and ethnicity. Finally, the present paper considers how the state’s primary project had ultimately changed when exploring the dilemma and what conclusions and outcomes it entailed.
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Pavlenko, Pavlo. "Eurasian ideology in Ukrainian Protestantism." Ukrainian Religious Studies, no. 83 (September 1, 2017): 94–102. http://dx.doi.org/10.32420/2017.83.773.
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If Western Protestants and Neoprotestants preaching about “universal Christian brotherhood”, thus are carriers of postmodern global culture, come forward as propagandists of Westernization of the world, missionaries from countries, socalled “near abroad” uniting at different sorts Eurasian institutes, seminaries, unions, missions, services, conferences, associations orientated ion supporting links at the former Soviet Union and consequently on development of Russian empire — Russia as Eurasia, “Russia-Eurasia”.
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Hill, Mark. "Emerging Legal Issues Involving Islam in Europe." Ecclesiastical Law Journal 8, no. 38 (January 2006): 359–60. http://dx.doi.org/10.1017/s0956618x00006554.
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The Central European University in Budapest played host to a meeting of experts engaged in a continuing conversation on the subject of Islam in the European Union. The event was sponsored by Brigham Young University and convened by Professor Cole Durham, a leading expert in religious freedom particularly in relation to countries of the former Soviet Bloc. Contributors included Louis-Leons Christians and Rik Torfs (Louvain), Guy Haarscher (Brussels), Fikret Karcic (Sarajevo), Atanas Krusteff and Daniel Smilov (Sofia), Patrick Macklem (Toronto), Alain Garay (Pari Emmanuel Tawil (Lyons), Richard Puza (Tubingen), Stefan Messmann, Andras Sajo and Balas Schanda (Budapest), Tore Lindholm (Oslo), Zoila Solis (Zaragoza), Murat Ozsunay (Istanbul), and Mark Hill and Jon Heard (Cardiff).
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Korotaiev, Oleksandr. "Soviet special services and the establishment of the all-union council of evangelical Baptist Christians (1944-1947)." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 36 (July 3, 2022): 115–26. http://dx.doi.org/10.32626/2309-2254.2022-36.115-126.
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Мета дослідження – на основі аналізу розсекречених документів з ар- хівів колишнього КГБ, дослідити питання походження найбільшого союзу євангелі- ків СРСР – Всесоюзної ради євангельських християн-баптистів (ВРЄХБ); встанови- ти роль, яку відіграли радянські спецслужби в цьому процесі. Методологія досліджен- ня ґрунтується на поєднанні загальнонаукових (аналіз і синтез; метод індуктивної та дедуктивної логіки) та спеціально-історичних (історико-логічний та системно- структурний) методів. Наукова новизна: введено в науковий обіг ряд невідомих доку- ментів, на основі яких з’ясовано походження міжконфесійного релігійного союзу ВРЄХБ, визначено роль, яку грали радянські спецслужби в цьому процесі; розшифровано аген- турні псевдоніми найцінніших агентів НКГБ-МГБ (республіканського та обласних пресвітерів) серед євангеліків УРСР; наданий основний перелік завдань, які вони викону- вали на користь НКГБ-МГБ. Висновки. В ході дослідження встановлено, що міжкон- фесійний союз ВРЄХБ виник не за бажанням віруючих, а з ініціативи радянських ор- ганів держбезпеки. Цим доведено вірність гіпотези, висунутої західними та україн- ськими істориками, на противагу радянсько-російській концепції походження ВРЄХБ. Також встановлено мету створення цього союзу. Вона полягала у прагненні НКГБ-МГБ взяти під негласний централізований контроль діяльність найбільших євангельських конфесій СРСР (євангельських християн і баптистів) та менш чисельних деноміна- цій (п’ятидесятників, дарбістів, тверезників, колосковців), зменшити їх чисельність, уніфікувати віровчення, секуляризувати та радянізувати їх громади. Поставлені цілі досягалися шляхом використання агентури з числа пресвітерсько-керівного складу ВРЄХБ, яку було впроваджено на керівні посади в союзі. Органи НКГБ-МГБ виконували при цьому організуючі, контролюючі та супроводжуючі функції.
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Drobotushenko, Evgeny Viktorovich, Yuliya Nikolaevna Lantsova, Galina Petrovna Kamneva, Andrey Aleksandrovich Sotnikov, and Sergey Aleksandrovich Sotnikov. "Features of emigrant Baptist communities existence in the west, north and northeast of China in the second half of the 1940s." Samara Journal of Science 10, no. 4 (December 1, 2021): 193–96. http://dx.doi.org/10.17816/snv2021104209.
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The paper analyzes the processes that took place in the emigrant religious groups of Baptists in western, northeastern and northern China in the second half of the 1940s. The authors note that the problems of the history of the existence and activities of the Baptists who emigrated to the West (in 19441949 the East Turkestan Republic), North-East and North China from the territory of Soviet Russia, the Far East of the USSR has not become the subject of a serious scientific analysis yet. There are not many scientific publications on the topic. This predetermined that the basis of the study was made up of archival sources. These are documents, documents of the State Archives of the Russian Federation (SA RF). It is noted that until the considered time the Baptist communities on the considered territories lived in isolation. The impetus for a change in the situation was the creation of the All-Union Council of Evangelical Christians-Baptists (AUCECB) in the USSR. This led to the stirring up of Baptist believers in the west, north and northeast of China. Some of the communities joined the AUCECB, some established contacts with it. There was correspondence with relatives and friends in the Soviet Union. There is a clear need for further study of the history of the emigrant Baptist communities in China.
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Bowen, Dennis O. "An Initial Christian Counselor Internship Program for Ukraine." Journal of Psychology and Theology 39, no. 4 (December 2011): 356–63. http://dx.doi.org/10.1177/009164711103900406.
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A few initial efforts aimed at encouraging Christian counselor training outside the west have been emerging recently. However, there is no systematized plan for guiding or coordinating such efforts. This article describes a pilot program in Kyiv, Ukraine, which provided a two-year internship program in Christian counseling for recent master's level counselor graduates. The author reviews psychology training in the former Soviet Union, and post-Soviet Christian training programs. The article outlines the internship plans, supervision, supplementary training topics, as well as cultural and ethical issues encountered in Ukraine.
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Buda, Daniel. "Orthodoxy and Evangelicalism: An Overview of Their Relationship from the Perspective of Moral Values." Religions 12, no. 6 (May 26, 2021): 383. http://dx.doi.org/10.3390/rel12060383.
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Orthodox–Evangelical relationships are dominated by proselytism (at least in Eastern Europe and in the former Soviet Union). This is understood as church conversion practiced through unfair means among people who are already Christians, belonging to so-called “historical churches.” However, beyond it, there is a real potential for cooperation using moral values as a starting point. As there is an increasing disagreement between the Orthodox and mainline Protestant on moral values, the Orthodox and Evangelicals might increase their cooperation as they witness traditional values of Christianity. This kind of cooperation might be partially contextual, but it is based on Biblicism, which both Orthodox and Evangelicals share as a core value. As this cooperation, based on shared moral values, certainly has real potential, and has to be used for the good of Christianity, it might also have its limitations. Orthodox Christians and Evangelicals have shared common moral values, but each one of them might interpret the content of these values differently. One of the differences in interpreting and explaining the content of moral values might be given by the different interpretations of what is called church tradition.
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Sucharski, Tadeusz. "Chrześcijanie w łagrze (w wybranych dziełach literatury polskiej i rosyjskiej)." Slavia Occidentalis, no. 73/2 (June 14, 2018): 147–62. http://dx.doi.org/10.14746/so.2016.73.36.
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The aim of this article is to reflect on the religiosity of Stalinist prisoners shaped by religion or the Christian tradition. A comparison of works of Polish and Russian literature demonstrates that prisoners from the Soviet Union and Poland essentially otherwise referred to the faith, to the Decalogue. Most of the inmates came into the camp from the country’s militant atheism, infected with a hostility to religion as “the opium of the masses”, and only in the camp were they looking for ways to return to the faith of their fathers. However, they often kept faith in the value of humanity, they represented a secular holiness. A substantial majority of Polish prisoners affirmed their Catholicism, which was not only a witness of their faith, but also synonymous with Polish culture. Such an attitude often hampered relations with the Orthodox and Greek Catholics. A large part of the Polish inmates reluctantly referred to them as Christians of the Eastern Rite, as a consequence of Catholic education in pre-war Poland, but also out of hostility towards Russians and Ukrainians. Many of them, however, disregarded religious issues, they referred to a fellow prisoner with respect, regardless of his religion. They looked at them from the human perspective.
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Kim, Won Han. "“One Day in the Life of Ivan Denisovich” : Gulag and Survival." Institute for Russian and Altaic Studies Chungbuk University 26 (February 28, 2023): 85–107. http://dx.doi.org/10.24958/rh.2023.26.85.
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The main character of the novel, Ivan Denisovich Shukhov, an ordinary farmer in the Soviet Union, was conscripted during the World WarⅡ and sentenced to 10 years in Gulag for treason while serving in the army. He has spent 8 years in a Soviet concentration camp(Gulag) and is currently in his 9th year. Shukhov is having a hard time fulfilling the given amount of work every day in the harsh cold weather and harsh environment. Most of the prisoners in the camp were classified as political prisoners, but in fact they were innocent people. Shukhov was also accused of treason and classified as a political criminal, but he too was only a victim of Stalin's violent policies. What is the strength that keeps Shukhov enduring life in the camp despite the harsh environment? In this article, we analyzed the theme of ‘Gulag and survival’. First, we looked at the Gulag in the Soviet Union. And we analyzed the prisoner characters including Shukhov held there. The Soviet Gulag originated from the Siberian exile in the 16th centry, and most of the prisoners in the 19th centry were ordinary criminals. Even in Soviet concentration camps(Gulag), political prisoners accounted for only 20% of all prisoners. However, most of the prisoners in the novel “One Day in the life of Ivan Denisovich” were set as political prisoners. This seems to be Solzhenitsyn's intentional character setting. It was a way to emphasize the misguided policy of the Soviet Union. Shukhov and Baptist Alyoshka have a conversation about the Russian church and faith at the end of the novel, and here we learn that Shukhov's will to survive in the Gulag was very strong. That is, he has a clear purpose for survival. Also, although his faith was weak, it was confirmed that he had faith as a Russian Orthodox Christian.
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Harrisville, David. "Unholy Crusaders: The Wehrmacht and the Reestablishment of Soviet Churches during Operation Barbarossa." Central European History 52, no. 4 (December 2019): 620–49. http://dx.doi.org/10.1017/s0008938919000876.
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AbstractDuring the summer and fall of 1941, as they took part in Operation Barbarossa—the invasion of the Soviet Union—Wehrmacht personnel paused to reopen churches that had been shuttered by the communist regime. These events, which drew enormous crowds, brought together conquerors and conquered in a surprising display of shared faith before being halted by a directive from the Führer. This article addresses the question of why they took place at all, given the genocidal nature of the campaign in which they were embedded, as well as what they can tell us about the role of religion in the Wehrmacht, its relationship to Nazi ideology, and the nature of the military occupation. The reopening ceremonies, it is argued, were the spontaneous outcome of a number of interrelated factors, including Nazi rhetoric, the pent-up yearnings of Soviet Christians, and above all the vision of the invasion as a religious crusade against an atheist power adopted by many chaplains and soldiers. Although often overlooked, religion remained a powerful force in the Wehrmacht, one that could serve both to undermine and justify Nazi goals. Further, the reopenings demonstrate the army's capacity for flexibility in its dealings with the population, particularly during the war's opening months.
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Pedemonte, Rafael. "A Case of “New Soviet Internationalism”: Relations between the USSR and Chile's Christian Democratic Government, 1964–1970." Journal of Cold War Studies 21, no. 3 (August 2019): 4–25. http://dx.doi.org/10.1162/jcws_a_00894.
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After Iosif Stalin's death in 1953, the Soviet Union emerged from its isolation and began to show an interest in traditionally marginalized foreign societies. As the example of the Chilean-Soviet rapprochement under Eduardo Frei's administration (1964–1970) shows, Soviet leaders viewed state-to-state relations with “progressive” Latin American regimes as an appropriate means of undermining U.S. influence in the region without risking an armed confrontation with “imperialism.” The reformist project of the Chilean Christian Democratic government, which included a diplomatic opening to the Soviet bloc, provided a testing ground for the suitability of Moscow's new global approach. The surge of cultural and political exchanges indicate that the Soviet authorities were keenly interested in the Chilean experience. In addition, the considerable growth of travel and official missions beyond the Iron Curtain also demonstrates that Santiago wished to benefit by diversifying its international partners.
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Kolmakova, Maria. "“Militant baptism” as evaluated by a group of researchers for the Propaganda and agitation department of the Central Committee of the Soviet Union Communist Party." St. Tikhons' University Review 102 (August 31, 2022): 119–44. http://dx.doi.org/10.15382/sturi2022102.119-144.
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Draft document, currently stored in a single copy in the personal fund of A.I. Klibanov in the Archive of the Russian Academy of Sciences, is published in the article. The document consists of 31 sheets of typewritten text, prepared in June 1966 by a group of scientists (A.I. Klibanov, P.K. Kurochkin, L.N. Mitrokhin, E.G. Filimonov and G.S. Lyalina) for the Propaganda and Agitation Department of the Central Committee of the Soviet Union Communist Party. The authors analyze a lot of material, on the basis of which the first part of the document gives an assessment of the internal schism taking place in the Soviet Baptist Church. A special narrative is given to the activities of Council of Churches of Evangelical Christians-Baptists (CC ECB) and its May protest action, held in the center of Moscow, in which several hundred believers took part. Emphasizing the anti-Soviet sentiments among the followers of the SC ECB, the authors of the document refer to this religious organization first as a «militant church», and later clarify this name in the form «militant Baptism». In the final part, the document contains nine constructive proposals to suppress the conflict between the CC ECB and the state, as well as to normalize interaction between the authorities and various religious organizations. The surviving copy of the document has several losses that could not be replenished. Attempts to find a complete document in various archives and personal funds did not bring any result. Parts of the published document have become the basis for a number of books, pamphlets and articles written by members of the research group who prepared the document. The May protest action and the document published in this article played an important role in the publication of the entire popular science publishing series «Library “Modern Religions”».
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Rathkolb, Oliver. "Austria's “Ostpolitik” in the 1950s and 1960s: Honest Broker or Double Agent?" Austrian History Yearbook 26 (January 1995): 129–45. http://dx.doi.org/10.1017/s0067237800004276.
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In literature on diplomacy, the term Ostpolitik refers to the new foreign policy of the Federal Republic of Germany introduced in 1966. The policy, was initiated by the grand coalition of the Christian Democratic Union (CDU), the Christian Social Union (CSU), and the Social Democratic party (SPD) and was continued after 1969 by the SPD and Free Democratic party (FDP) coalition. The policy aimed at reconciling Germany with Poland and the Soviet Union. Willy Brandt, the SPD foreign minister from 1966 to 1969 and chancellor from 1969 until 1974, and Walter Scheel, FDP foreign minister from 1969 to 1974, were the architects of this new “selective Détente.” From the beginning, Brandt's Ostpolitik was “controlled” by the Nixon administration, especially by Kissinger. The United States feared that Brandt and Scheel would go too far without taking account of Washington's geo-political point of view.
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Lambert, Jean-Luc. "La fête nénetse de l’éleveur de rennes." Études mongoles et sibériennes 30, no. 1 (1999): 47–72. http://dx.doi.org/10.3406/emong.1999.1208.
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At the beginning of the century, the Nenetses, unlike the other Samoyeds, did not celebrate a renewal rite conducted by a shaman. Instead, they held an annual feast connnected with reindeer-raising on the name day of Saint Elijah. This practice seems to have been inaugurated by the Orthodox clergy, who Christianized the Nenetses from 1825 on. Elijah, who was associated with rain and fertility of the soil, could, thanks to a play on words, be linked to reindeer. In 1935, the Soviet authorities eliminated all Christian references in this festival, thus transforming its contents. This festival was in the end integrated into the Soviet ritual system and propagated throughout the reindeer-raising populations of the Soviet Union. "The Reindeer-breeder’s Day" is still celebrated today.
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Jaroszek, Małgorzata. "Katyn – Golgotha of the East." Łódzkie Studia Teologiczne 31, no. 1 (April 7, 2022): 141–51. http://dx.doi.org/10.52097/lst.2022.1.141-151.
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Poland has experienced two cruel systems. One of them was fascism, symbolized by the German Nazi concentration camps at Auschwitz-Birkenau. The second one was Stalinism, Katyn will remain its symbol forever. For over 50 years, no other issue in Polish-Soviet relations was as concealed as the Katyn massacre. In this essay, I will talk about the genocide in 1940 on 22,000 Poles (soldiers and civilians), investigations in this matter, and the fight for the truth. Everyone knew that any public statement about this crime could have significant consequences, such as dismissal from work or school expulsion. The Katyn genocide was a war crime that was first concealed and then distorted for the longest time. It can be said that it was a crime against the Polish nation.For many years, the press, radio, and television did not talk about it. On April 13, 2020, Polish people celebrated the Katyn Massacre Remembrance Day. In the spring of the year 1940, during two months in and around Katyn (currently in Russia), executioners from the NKVD, ordered by the Soviet authorities, murdered 21,857 prisoners of war with a shot in the back of the head. NKVD-People’s Commissariat for Internal Affairs was the interior ministry of the Soviet Union. This enormously evil deed of the Bolsheviks is called the Golgotha of the East. Golgotha is a place near Jerusalem where convicts were executed. Christians believe that Jesus Christ was crucified in this place. Similarly, innocent Polish officers were killed at this place of execution. The name of the crime comes from the village of Katyń near Smolensk, where victims were murdered and buried.
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Glazov, Gregory Yuri. "The Christian Journey of a Russian-Jewish Dissident couple in the Soviet Union." Chesterton Review 48, no. 3 (2022): 385–414. http://dx.doi.org/10.5840/chesterton2022483/481.
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Lobo, Rhaissa Marques Botelho. "Frei Betto em experiências de viagens: o cristão no socialismo real." Revista de História e Historiografia da Educação 1, no. 2 (May 1, 2017): 124. http://dx.doi.org/10.5380/rhhe.v1i2.51168.
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Analisam-se aqui as incursões e trabalhos pastorais nos países do socialismo real especialmente Cuba, Nicarágua, União Soviética e as reflexões que ele faz entre convergências e divergências da teoria marxista e a religião cristã.Frei Betto in travel experiences: the christian in real socialism. This paper examines the incursions and pastoral work in the countries of real socialism, especially Cuba, Nicaragua, Soviet Union, and the reflections he makes between the convergences and divergences of Marxist theory and the christian religion. Keywords: Travel; Frei Betto; Liberation Theology; Intellectual; Socialism.
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Hösle, Vittorio. "On Some Specific Traits of Russian Culture." Zeitschrift für Medien- und Kulturforschung 8, no. 1 (2017): 61–78. http://dx.doi.org/10.28937/1000107622.
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"The essay discusses the question in which sense there are continuities between the pre-Soviet, the Soviet, and the post-Soviet phase of Russian culture. It discovers in the rejection of the bourgeois value system an important constant factor. Even if originally rooted in the specific orthodox Christian sensibility, it helped prepare the Soviet revolution and survived even after 1991. From the Song of Igor’s Campaign to Tolstoy’s dramas, Eisenstein’s films and his film theory, and Maxim Kantor’s iconic interpretations of the late Soviet Union and its aftermath the essay tries to unveil crucial features of Russian culture. Der Aufsatz diskutiert die Frage, in welchem Sinne es Kontinuitäten zwischen der vor-sowjetischen, der sowjetischen und der post-sowjetischen Phase der russischen Kultur gibt, und entdeckt in der Ablehnung des bürgerlichen Wertesystems einen wichtigen konstanten Faktor. Auch wenn sie ursprünglich in der spezifischen orthodoxen christlichen Sensibilität verwurzelt war, half sie, die sowjetische Revolution vorzubereiten, und überlebte auch noch nach 1991. Von dem Igorlied bis hin zu Tolstois Dramen, Eisensteins Filmen und Filmtheorie sowie Maxim Kantors ikonischen Interpretationen der späten Sowjetunion und ihren Nachwirkungen enthüllt der Aufsatz entscheidende Merkmale der russischen Kultur. "
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Nowak, Agata. "Religious and National Identity of the Meskhetian Turks in the Conditions of Changing Statehood." Studia Religiologica 54, no. 4 (2022): 345–62. http://dx.doi.org/10.4467/20844077sr.21.021.17243.
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Meskhetian Turks are a Turkish-speaking ethnic group, which lived in Georgia until 1944. The origins of this ethnic group is a matter of academic dispute. Since their beginnings, they have been under the influence of many cultures due to their location on the borders of the Christian and the Muslim worlds. In 1944, they were forced to leave Georgia and were displaced and dispersed throughout the territory of the Soviet Union, mainly to Central Asia. There are currently around 350–600 thousand Meskhetian Turks scattered all over the world. They are the only ethnic group which did not gain permission from the Soviet authorities to return to their homeland of Georgia. The deportation is the most tragic event in the history and collective memory of Meskhetian Turks which has directly affected their traditions, their religiousness, and their religious and national identity. The aim of this paper is to analyse how these events and the present situation have influenced and reshaped religious and national identity of Meskhetian Turks as well as their traditions in the Soviet and post-Soviet period.
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Bouwman, Bastiaan. "Between Dialogue and Denunciation: The World Council of Churches, Religious Freedom, and Human Rights during the Cold War." Contemporary European History 31, no. 1 (December 7, 2021): 15–30. http://dx.doi.org/10.1017/s0960777321000503.
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While the historiography on the religious Cold War has tended to focus on Christian anticommunism, the World Council of Churches (WCC) sought to transcend the Cold War while simultaneously advancing religious freedom in the Soviet Union. This article connects the WCC's ecclesiastical diplomacy to the wider story of human rights, from which religion has too often been excluded. The WCC's quest for Christian fellowship led it to integrate the Russian Orthodox Church into its membership, but this commitment generated tensions with the rise of Soviet dissidence. Moreover, the WCC's turn towards the left and the Third World contrasted with newly ascendant voices for human rights in the 1970s: Amnesty International's depoliticised liberalism, evangelical anticommunism, and the Vatican under John Paul II. Thus, the WCC, an early and prominent transnational voice for human rights, ran afoul of shifts in both the Cold War and the politics of protest.
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Lepieszka, Maja. "Islam na obszarze postradzieckim – Kaukaz." Studia Orientalne 6, no. 2 (2014): 53–67. http://dx.doi.org/10.15804/so2014203.
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Islam is seen as a homogeneous religion. It is a common belief that the synonymous of Muslim is Arab. Meanwhile, according to statistics of 2013, Muslims constitute over a 28% of the world population. The followers are spread all over the globe and can be found in every country. Thus, speaking about homogeneity and identification of all believers with the Arab world is a serious mistake. Islam in the post-Soviet area, has a characteristic dimension. Caucasian republics, initially conquered by Muslim Empires in the majority submitted to Islamisation. The Soviet reign and atheistic propaganda weakened religion, but after the collapse of the Soviet Union, the Caucasus and Central Asia experienced the revival of Islam. Today Georgia is a Christian country with a Muslim minority, Dagestan is the most Islamized Caucasian republic with Sunni majority while in Azerbaijan Sunnis are a minority compared with Shiites. Therefore, how much similar and how much different is Islam in Azerbaijan, Dagestan and Georgia?
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Parushev, Parush. "Witness, Worship and Presence: On the Integrity of Mission in Contemporary Europe." Mission Studies 24, no. 2 (2007): 305–32. http://dx.doi.org/10.1163/157338307x234905.
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AbstractLike Bernard, Bulgarian academic and missionary Parush Parushev names some of the way forward for missionary engagement in contemporary Europe, particularly in those countries formerly dominated by the Soviet Union. Parushev argues that the integrity of Christian mission is ensured by a holistic approach which witnesses to God's transforming presence in one's life, in pastoral assistance for the down and out, and, in enduring social commitment to challenging, and redeeming those aspects of societal life not in harmony with gospel values.
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Siegal, Gil. "Genomic Databases and Biobanks in Israel." Journal of Law, Medicine & Ethics 43, no. 4 (2015): 766–75. http://dx.doi.org/10.1111/jlme.12318.
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In addressing the creation and regulation of biobanks in different countries, a short descriptive introduction to the social and cultural backgrounds of each country is mandatory. The State of Israel is relatively young (established in 1948), and can be characterized as a multi-religious (Jewish, Muslim, Christian, Druz, and others), multi-ethnic (more than 14), multi-cultural (Western “Ashkenazi” Jewry, Oriental “Sfaradi” Jewry, Soviet Jewry, Israeli Arabs, Palestinian Arabs) society, somewhat similar to the American melting pot. The current population is 8.3 million, a sharp rise resulting from a 1.2 million influx of immigrants from the former Soviet Union in the 1990s. Seventyfive percent are Jewish, 20% Arabs (the majority of whom are Muslims), and several other minorities. The birth rate is 3.8 per family, the highest in the Organization for Economic Cooperation and Development (OECD).
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Roback, Jennifer. "Plural but Equal: Group Identity and Voluntary Integration." Social Philosophy and Policy 8, no. 2 (1991): 60–80. http://dx.doi.org/10.1017/s0265052500001138.
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During this period, when disciples were growing in number, a grievance arose on the part of those who spoke Greek, against those who spoke the language of the Jews; they complained that their widows were being overlooked in the daily distribution.When Americans think of ethnic conflict, conflict between blacks and whites comes to mind most immediately. Yet ethnic conflict is pervasive around the world. Azerbijanis and Turks in the Soviet Union; Catholics and Protestants in Northern Ireland; Arabs and Jews in the Middle East; Maoris and English settlers in New Zealand; Muslims and Hindus in India and Pakistan; French and English speakers in Quebec; Africans, Afrikaaners, and mixed-race people in South Africa, in addition to the tribal warfare among the Africans themselves: these are just a few of the more obvious conflicts currently in the news. We observe an even more dizzying array of ethnic conflicts if we look back just a few years. Japanese and Koreans; Mongols and Chinese; Serbs and Croats; Christians and Buddhists in Viet Nam: these ancient antagonisms are not immediately in the news, but they could erupt at any time. And the history of the early Christian Church recounted in the Acts of the Apostles reminds us that suspicion among ethnic groups is not a modern phenomenon; rather, it is ancient.The present paper seeks to address the problem of ethnic conflict in modern western democracies. How can our tools and traditions of participatory governments, relatively free markets, and the common law contribute to some resolution of the ancient problems that we find within our midst? In particular, I want to focus here on the question of ethnic integration.
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Glazov, Gregory Yuri. "The Christian Journey of a Russian-Jewish Dissident couple in the Soviet Union (Part II)." Chesterton Review 49, no. 1 (2023): 107–16. http://dx.doi.org/10.5840/chesterton2023491/216.
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Лизгунов, П. "Проблема идентичности верующих советских граждан в проповедях свт. Луки (Войно-Ясенецкого)." Theological Herald, no. 3(46) (November 15, 2022): 190–202. http://dx.doi.org/10.31802/gb.2022.46.3.009.
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Статья продолжает исследование темы социально-политических высказываний всемирно известного исповедника, архипастыря и хирурга свт. Луки (Войно-Ясенецкого). Настоящая публикация освещает его проповедническую деятельность в 1940–1950-е гг. Проповеди святителя исследуются в ракурсе проблемы двойственной идентичности верующих советских граждан. В проповедях святителя присутствуют следующие основные мотивы: обличение фашистской Германии, буржуазных стран Европы и Америки в их противостоянии с Советским Союзом, нередко встречается похвала внешней политики и внутреннего строя советского государства как по сравнению с современными государствами, так и по сравнению с дореволюционной Россией. Также его обращения к пастве содержат скрытую и даже явную критику отдельных аспектов жизни Советского Союза. Проповеди святителя дают прямой ответ на поставленный в данной и предыдущей статьях вопрос о двойственной идентичности православных советских людей. Святитель явным образом выражает традиционное православное учение о том, что христианин прежде всего должен мыслить себя гражданином Царства Небесного и лишь во вторую — гражданином царства земного. The Problem of Identity of Soviet Citizens — Orthodox Believers in Sermons of St. Luke (Voino-Yasenetsky) The article continues the study of the topic of socio-political statements of the world-famous confessor, archpastor and surgeon St. Luke (Voino-Yasenetsky). This publication covers his preaching activities in the 1940s — 1950s. The sermons of the saint are studied from the perspective of the problem of the dual identity of believing Soviet citizens. The sermons of the saint contain the following main motives: denunciation of nazi Germany, the capitalist countries of Europe and America in their confrontation with the Soviet Union, praise of the foreign policy and internal structure of the Soviet state is often found both in comparison with modern states and with pre-revolutionary Russia. Also, his appeals to the flock contain hidden and even explicit criticism of certain aspects of the life of the Soviet Union. The sermons of the saint give a direct answer to the question posed in this and previous articles about the dual identity of Orthodox Soviet people. The saint explicitly expresses the traditional Orthodox doctrine that a Christian must first of all think of himself as a citizen of the Heavenly Kingdom and only secondarily as a citizen of the earthly kingdom.
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Köksal, Pınar, Ayşegül Aydıngün, and Hazar Ege Gürsoy. "Religious Revival and Deprivatization in Post-Soviet Georgia: Reculturation of Orthodox Christianity and Deculturation of Islam." Politics and Religion 12, no. 02 (August 13, 2018): 317–45. http://dx.doi.org/10.1017/s1755048318000585.
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AbstractThe countries of the former Soviet Union witnessed a religious revivalism in the final years of the regime, although following the collapse, the revivals of the different faith communities have had different characteristics. This article discusses the nature of the desecularization and deprivatization processes of both the Orthodox Christian Georgians and the Muslim minorities in Georgia. Based on field researches and indepth interviews conducted with elites and experts, it is argued that the revival of Orthodox Christianity in Georgia differs from the revival of Islam. While the Islamic revival has taken the form of a deculturation, very much in line with global processes, the Orthodox Christian revival is taking the form of a reculturation.
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DİYARBAKIRLIOĞLU, Kaan. "The Nagorno-Karabakh Conflict between Azerbaijan and Armenia from the Historical Perspective." International Journal of Social, Political and Economic Research 7, no. 2 (July 3, 2020): 415–39. http://dx.doi.org/10.46291/ijospervol7iss2pp415-439.
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The Nagorno-Karabakh problem had continued for years. The problem had grown thanks to the policies of Russia in the region. The Russians first had carried out expansionist policies. After the industrial revolution, oil in the Caucasus had gained importance in the region. Therefore, the Russian Armenians immigrated to these regions. Strategic plans have been developed to increase the Christian population in the region and to make the region a region without Turks. Armenia and Azerbaijan had gained independence after the Soviet Union collapsed after the Cold War. After the Soviet Union, Russia had given the region the right to self-determination, and the population in the Nagorno-Karabakh region began to be Armenian. Azerbaijani Turks were immigrated from this region. Negotiating groups have been included for the solution of the problem in this region and a ceasefire has been signed between the two countries. Violations had occurred over the years after the ceasefire signed between the two countries. Russia had not wanted the presence of international actors in this region. For this reason, Russia continues to be on the Armenian side. Today, Russia has a voice in the region with a balanced policy. Nagorno-Karabakh region is legally connected to Azerbaijan and has not been recognized as de-facto.
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Sotnichenko, Alexander. "ISLAM – RUSSIAN ORTHODOX CHURCH RELATIONS AND THE STATE IN THE POST-COMMUNIST RUSSIA." SECULARISM VERSUS RELIGION 3, no. 2 (December 1, 2009): 263–75. http://dx.doi.org/10.54561/prj0302263s.
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After the fall of Soviet Union we can state a fact of a religious heritage in Russia. It is applied not only to the traditional religious institutions, like Moscow Patriarchy, but also to different heterodox religious movements. Now we can state a fact of the originally shaped religion policy of Moscow. Orthodox Christianity in Russia has one universally recognized center – Moscow Patriarchy. Its position is shared by 90% of Russian Christians. But we can’t say that the leaders have one consolidated opinion about the problems of the relations between Islam and Christianity. We can single out two groups; one can be called „For Islam” and the second „Against Islam”. Their followers have different views on the problems of proselytism, inter-religious dialogue and religion policy of the state and the foreign policy of Russia. The same, but much more multifaceted situation is in Russian Islam. Muslims in Russia don’t have any universally recognized authority. There are several organizations, regional or aspiring to the center position, authorities, sheikhs and popular homilists with their own opinions. Here we try to classify the main organizations and their views on the problem of a dialogue with Russian Orthodoxy, Christianity at all and the Russian State’s regional policy.
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Lybarger, Loren. "The Demise of Adam in the Qisas al-Anbiyā: The Symbolic Politics of Death and Re-Burial in the Islamic "Stories of the Prophets"." Numen 55, no. 5 (2008): 497–535. http://dx.doi.org/10.1163/156852708x338077.
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AbstractThis paper explores how death and burial narratives — particularly those associated with Adam, the paradigmatic first human being, in the Islamic religious literature known as qisas al-anbiyā ("stories of the [Biblical] prophets") — relate to the discursive processes through which religious communities articulate lines of inclusion and exclusion in the formation of their collective identities. In conversation with Katherine Verdery (The Political Lives of Dead Bodies), who examines reburials of political figures in Eastern Europe following the 1989 collapse of the Soviet Union, this paper argues that Islamic narratives regarding the death and burial of biblical figures like Adam serve to re-appropriate, re-situate, and re-define boundaries of identity and difference both among Muslims (e.g.male/public vs. female/private; Sunni vs. Shi'a; ālim (scholar) vs. populist preacher) and between Muslims and non-Muslim monotheists, Jews and Christians, principally. Grounding the discussion, empirically, are a series of close analyses of various renditions of the story of Adam's demise as found in a range of mostly Sunni qisas al-anbiyā materials. From these analyses, the paper offers an expanded understanding of how religious communities, specifically, develop multiple and competing claims in an effort to "monopolize the practices associated with death" (Verdery).
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Sukhankin, Sergey. "Anti-Semitism in the late Soviet Union: The rise and fall of Pamyat movement." Tiempo devorado 4, no. 1 (March 19, 2017): 39–60. http://dx.doi.org/10.5565/rev/tdevorado.99.
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This article aims to discuss the rise and fate of the Pamyat movement, which became one of the first nationalist groupings in the late USSR. The main idea implied in this analysis is primarily concerned with the task to illuminate the phenomenon of this “People's National-patriotic Orthodox Christian movement”, which would deflect from the mainstream of Russian nationalist movements and organizations that appeared after the collapse of the USSR in 1991. Namely, it would be particularly valuable to outline ideological evolution of the movement that would transcend onto the path of idealistic monarchism intertwined with aggressive anti-Semitic and xenophobic posture promulgated by the organization. Initiated as a historical association, this movement would later take a shape that could not have been predicted by its creators. Subsequently, another goal embedded in this study is to show both role and legacy of Pamyat for development and maturing of far-right ideology in the post-1991 Russia. In the end, the article explains the main reasons of failure suffered by the movement: both objective and subjective. The study is based on chronological principle and employs a broad range of secondary data in the language of original. From methodological point of view, the article should be seen as an example of “interdisciplinary” study.
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Safronova, Lyudmila, and Aygerim Bekmuratova. "Ethnocultural images in postcolonial publications in the Russian-language prose of the Korean diaspora." Przegląd Wschodnioeuropejski 11, no. 2 (December 30, 2020): 275–85. http://dx.doi.org/10.31648/pw.6510.
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The literature of the Korean diaspora of the former Soviet Union combines the national characteristics of the Korean culture of the metropolis, the Korean national mentality, and at the same time reflects the historical realities and difficult, sometimes tragic fates of all peoples of the USSR and post-Soviet period. In this respect, the evolution of the literature of the Korean diaspora, leading from the prose in Korean to the first settlers from Korea to Sakhalin, was shown, which later were deported by Stalin’s decree to Kazakhstan and Uzbekistan. The literature of the Korean diaspora in Kazakhstan goes through all stages of the development of Soviet literature – from anti-Stalin prose, romanticized thaw literature and “quiet” stagnation prose, to postmodern and feminist literature. Moreover, Confucianism and Christian motives, Buddhism and Taoism, shamanism and Russian traditional literary images, motives, and themes are organically intertwined in the work of Russian and Kazakhstani Koreans. However, crosscutting issue through all the work of Korean writers who find themselves outside their homeland, it is an appeal to national identity, attempts to acquiring, preserving or tragedy and the pain of loss.
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Timm, Elisabeth, and Patrick Laviolette. "Editorial." Anthropological Journal of European Cultures 28, no. 1 (June 1, 2019): vi—vii. http://dx.doi.org/10.3167/ajec.2019.280101.
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It is with a certain nostalgia and great sadness that we begin this issue by announcing the death of one of our journal’s founding editors, Prof. Christian Giordano [1945–2018], in the final days of last year – an obituary will be published in the next issue. With the passing of Ina-Maria Greverus in 2017, AJEC is now orphaned from its two founding editors. At a time when the Soviet Union was collapsing and Europe would begin facing even more drastic changes, Grevenus and Giordano had the collective vision in 1990 of launching the Anthropological Yearbook of European Cultures.
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Лизгунов, Павел. "The Discipline «Russian Patrology»: A Historical Review." Theological Herald, no. 3(42) (October 15, 2021): 126–43. http://dx.doi.org/10.31802/gb.2021.3.41.007.
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В статье делается обзор становления дисциплины «русская патрология» в дореволюционной России, Советском Союзе, в западной науке (в том числе в среде русской эмиграции), а также в постсоветской России. Обозначается сравнительно малая изученность богословской составляющей русской литературы, что делает её исследование перспективным и актуальным. Недавнее выделение дисциплины русской патрологии из истории русской литературы соотносится с постепенным преобразованием патрологии в историю христианской литературы в западной науке, ставится вопрос о методе патрологии как науки. The article observes the history of patrology research in pre-revolutionary Russia, Soviet Union, in western science including russian emigrants and in post-soviet Russia. Author concludes that currently theological thought in Russian literature is insufficiently explored and that Russian patrology is a perspective direction in modern theology. Author correlates the recent separation of the discipline of Russian patrology from the history of Russian literature with the gradual transformation of patrology into the history of Christian literature in Western science. Article raises of the method of patrology as a science.
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Ivan V., Petrov. "Orthodox Clergy About the Bolshevik and Nazi Types of Socialism (1930–1940s)." Almanac “Essays on Conservatism” 4 (October 30, 2022): 183–97. http://dx.doi.org/10.24030/24092517-2022-0-4-183-197.
Full textAbstract:
The article considers and analyzes the perception of the Bolshevik and Nazi regimes by the Orthodox clergy, their policy towards the Church, as well as the essence of anti-Christian doctrines. The starting point of the study is 1927 and the release of the infamous “declaration of loyalty” by Metropolitan Sergius (Stragorodsky). In addition to further discussion about the possibility of recognizing Soviet power and solidarity with its policy of the Orthodox clergy, the article raises the question of the limits of support for political regimes that aim to combat religion. The period of the Great Patriotic War is subjected to special consideration, when many bishops and priests revised their views on the communist system in the Soviet Union, both due to the political situation and due to the transformation of their own opinion. Also, a polar view of the clergy on German National Socialism arose, depended on being on one side or the other of the front.
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O'Donovan, Joan Lockwood. "Political Authority and European Community: The Challenge of the Christian Political Tradition." Scottish Journal of Theology 47, no. 1 (February 1994): 1–18. http://dx.doi.org/10.1017/s0036930600045610.
Full textAbstract:
Today the whole of Europe, East and West, is caught up in the search for new political and economic structures, sadly, along violent and atavistic as well as peaceful and constructive paths. In the West the fulcrum of change is the halting movement of countries toward economic and political ‘integration’ within the European Community. The issue of what form, or forms, the Community should take (whether federal, confederal, or more loosely associative) is understandably divisive, for its resolution will determine the political shape, not only of the member states, but also of those western European countries (should there be any eventually) that remain either outside the Community or only partially integrated in it. Moreover, it will decisively influence the political and economic aspirations and possibilities of the Community's eastern European neighbours, and even of their Soviet or ex-Soviet neighbours. Thus are we justified in viewing the fate of the European Community as the fate of Europe. Consequendy, it is a task of theoretical and practical moment to attempt to grasp the civilisational meaning of the projected European union with the help of some points of reference from western Europe's past and present.