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Academic literature on the topic 'Russian Orthodox Community'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Russian Orthodox Community"

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Shevzov, Vera. "Icons, Miracles, and the Ecclesial Identity of Laity in Late Imperial Russian Orthodoxy." Church History 69, no. 3 (September 2000): 610–31. http://dx.doi.org/10.2307/3169399.

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During the late nineteenth and early twentieth centuries, clergy and professional theologians in the Orthodox Church in Russia found themselves engrossed in debates over the theological nature and “proper” institutional fashioning of the sacred community called “church.” Insofar as this intensive reflection on communal life heatedly addressed issues of religious authority and the role of laypeople in that life, this period in Russian Orthodoxy in many ways lends itself to comparison with two critical points on the time line of the history of Christianity in the West: the Reformation and Vatican II. True, the “evolution” or brewing “revolution” (depending on one's interpretation of those debates) in Russian Orthodoxy never had the chance to become a comparable definitive “event,” largely on account of the political aftermath of the 1917 revolutions.1 Nevertheless, the acute tensions in thinking about “church” that surfaced during that period suggest that had it not been for the sociopolitical events of 1917—events that propelled the Orthodox community into another level of concern—the landscape of Orthodox Christianity in Russia might well have undergone “modernizing” shifts comparable to those in the West.
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Zdioruk, Serhii. "Features of Establishment of the Ukrainian Local Orthodox Church in Conditions of Ongoing Russian Agression." Diplomatic Ukraine, no. XIX (2018): 722–32. http://dx.doi.org/10.37837//2707-7683-2018-44.

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The essence and need for the establishment of the Ukrainian Local Orthodox Church are revealed. It shows a direct correlation between the assertion of independence of Ukrainian Orthodoxy from the Moscow Patriarchate and the consolidation of Ukrainian society and the strengthening of national security of Ukraine. A dangerous challenge for the Ukrainian people is that we were forced to realize our ethno-religious identity not through world structures (the Vatican, the Ecumenical Patriarchate, and so on), but through Russian Orthodox fundamentalism, obscurantism, and primitive rite of passage, as a result of the inadequate policy of our guides for decades after the restoration of state independence. The article shows the threats to the national interests and national security of the state created by the activities of the Moscow Patriarchate in Ukraine. Russia now considers the use of inter-Orthodox relations as one of the effective mechanisms against the consolidation of the Ukrainian people for the approval of the Ukrainian local Orthodox Church. It is stated that as a result of the deconsolidation of the Ukrainian Orthodox community, Ukraine will lose the potential of Ukrainian citizens. It is noted that the assertion of the Ukrainian local Orthodox Church is equal to the establishment of the national Church, regardless of other foreign religious centres. The recommendations suggest measures, in particular legislative ones, for the democratic settlement of public-religious and state-Church relations in order to consolidate Ukrainian society. They should help ensure the realization of the national interests of the Ukrainian people in the conditions of modern Russian aggression. Keywords: Ukrainian Local Orthodox Church, national interests of Ukraine, Russian aggression, hybrid war, establishment, international religious relations.
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PETRONIS, VYTAUTAS. "NUOSAIKIOSIOS DEŠINIOSIOS RUSŲ VISUOMENINĖS IR POLITINĖS ORGANIZACIJOS VILNIUJE (1905–1915) / MODERATE RIGHT-WING RUSSIAN PUBLIC AND POLITICAL ORGANISATIONS IN VILNIUS (1905–1915)." Lietuvos istorijos metraštis 2019/2 (November 19, 2019): 137–81. http://dx.doi.org/10.33918/25386549-201902006.

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ANNOTATION. The Manifesto issued by Emperor Nicholas II on 17 October 1905 fundamentally changed the system of government in the Russian Empire. The principal outcome of the Manifesto was the introduction of the elected parliament – the State Duma – as well as legalization of political parties and public political activities in general. Alongside this, the emancipation of the hitherto outlawed national and religious movements was observed. Therefore the imperial authoritiesdiscontinued the protection of Russians, Russianness, and the Orthodox faith pursued until 1905. The said changes were best felt in the territories of the Empire where Russians were an ethnic minority. The north-western governorates found themselves in the vortex of national and religious struggle, therefore the Russian community of Vilnius was forced to rally its members, establish its own political and public organizations, protect and make efforts to regain former privileges as well as take part in the newly formed political life of the Empire. Among the strongest Russian political powers in the period from 1905 to 1915 were moderate rightists, primarily associated with Vilnius divisions of such parties as the “Union of October 17” and “All Russia National Union”. However, due to profound ideological and personal conflicts both within this group and within the Vilnius Russian Community itself, the moderate right-wing failed to keep its momentum as a stable political and social force and withered away before the start of WWI. KEYWORDS: right-wing parties, Vilnius Russian Community, nationalism, Duma elections, Vilnius Belarussian Community, the Orthodox, political organizations
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Muir, Simo, and Riikka Tuori. "‘The Golden Chain of Pious Rabbis’: the origin and development of Finnish Jewish Orthodoxy." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 8–34. http://dx.doi.org/10.30752/nj.77253.

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This article provides the first historiographical analysis of the origins of Jewish Orthodoxy in Helsinki and describes the development of the rabbinate from the establishment of the congregation in the late 1850s up to the early 1980s. The origins of the Finnish Jewish community lies in the nineteenth-century Russian army. The majority of Jewish soldiers in Helsinki originated from the realm of Lithuanian Jewish (Litvak) culture, that is, mainly non-Hasidic Jewish Orthodoxy that emerged in the late eighteenth century. Initially, the Finnish Jewish religious establishment continued this Orthodox-Litvak tradition. After the independence of Finland, the Helsinki congregation hired academic, Modern Orthodox rabbis educated in Western Europe. Following the devastation of the Shoah and the Second World War, the recruitment of rabbis faced new challenges. Overall, the rabbi recruitments were in congruence with the social and cultural development of the Helsinki community, yet respected its Orthodox roots.
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DE, AN, and IVAN A. FADEYEV. "YUE FENG’S VIEW ON THE HISTORY OF THE ORTHODOX CHURCH." Study of Religion, no. 2 (2021): 136–47. http://dx.doi.org/10.22250/2072-8662.2021.2.136-147.

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The essay focuses on the life and works of one of the most famous Chinese researchers of Orthodoxy after 1949, the translator and historian Yue Feng (September 1928 - February 22, 2017). His “A History of the Orthodox Church” was the first authoritative study of the history of the Orthodox Church, published in China since the beginning of the “reform and openness” period (Gǎigé kāifàng; 1978 - present days). The article focuses on Yue Feng’s understanding of the history of the Orthodox Church and the features of the doctrine inherent in Orthodoxy which he chose to highlight. The relevance of the research is determined by the fact that to this day there is a significant interest in the study of Orthodoxy in China itself: new research articles are published, dissertations are defended. Unfortunately, even today Yue Feng’s works, widely known in the Chinese-speaking academia, are known only to a small group of sinologists and students of the history of Orthodoxy in China in the Russian academic community...
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Yusupova, Guzel. "The religious field in a Russian Muslim village: A Bourdieusian perspective on Islam." Ethnicities 20, no. 4 (February 9, 2020): 769–92. http://dx.doi.org/10.1177/1468796820904208.

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Research on Islam in Russia has been growing in recent years. Despite the variety of perspectives adopted by scholars in the field, attention has focused mostly on responses to emerging globalised trends of Islamic orthodoxy in traditionally Muslim areas which had historically cultivated their own understandings of Islamic religious tradition strongly intertwined with local life. Most scholars of Russian Islam argue that the split among Russian Muslims between the followers of (global) ‘orthodoxy’ and (local) ‘traditions’ lies along generational lines. However, the sociological microdynamic of this process is still under-researched. This paper presents the results of an in-depth ethnographic study of a Muslim community in one of the Tatar villages of the multi-ethnic Volga region. It argues that the generational perspective is not sufficient to explain the split between ‘orthodox’ and ‘traditional’ Muslims. By employing Pierre Bourdieu’s approach to social reality and the religious field, the paper examines how a conflict arises on the base of competing discourses on Islamic norms and practices, but goes far beyond it, and concerns social, economic and symbolic spheres of the villagers’ lives. It shows that not only generational but also other social characteristics based on various forms of capital need to be taken into account to explain the split between orthodox-oriented Muslims and the followers of local Islam.
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Raźny, Anna. "Tożsamość narodu rosyjskiego w ujęciu Fiodora Dostojewskiego." Politeja 15, no. 55 (May 22, 2019): 251–65. http://dx.doi.org/10.12797/politeja.15.2018.55.12.

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Identity and the Russian Nation According to Fyodor DostoevskyThe nation occupies a central place in the works of Fyodor Dostoevsky, one that is closely connected with anthropological issues. For the author of The Devils, the nation constituted a collective entity based on the ethos of personalism, which is such a distinctive feature of Russian Orthodox thought. The immersion of the individual in the Orthodox community protects him against what Dostoevsky regarded as the pernicious and destructive individualism of European civilization. Thanks to this community, the Russian people can protect themselves against the degeneration of European nations and the rationalist consciousness that gave birth to the anti-Christian ideas of revolution and socialism. For Dostoyevsky, the identity of the Russian nation is infused with a sense of religious messianism combined with political messianism. This is a mystical-nationalistic messianism, which comes to the fore most emphatically in the conviction that Russia carries God within itself. It is the incarnation of God. It is this belief that fashions, in Dostoevsky’s opinion, the political mission of Russia – to provide brotherly protection for other Orthodox peoples and come to the rescue of a Europe in crisis. However, while in Dostoyevsky’s Christian anthropology the highest expression of the self is achieved through dialogue with another self, such interactions are not possible in the Russian nation’s relations other nations. The diversity of voices shaping the dialogue of nations does not correspond to the diversity of voices existing in interpersonal dialogues This is made impossible by the position and attitude of Russia as a nation serving a mission at two important levels of its existence: at the religious level and the political-state level. Not only in Dostoyevsky’s journalism, but also in the polyphony of his literary works, the Russian nation has a closed, non-polyphonic structure.
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Tarabrin, Roman. "Case Study of the Moral Dilemma: Orthodox Christianity vs. New Reproductive Technologies." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 172–73. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.118.

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"Contemporary Health Care poses a lot of challenges, which sometimes are incompatible with the maintenance of the Christian faith. The report aims to analyze the discussions in the Russian Orthodox community to find the solution to the question: Does the participation of Orthodox infertile couples in Reproductive technologies (e.g. In Vitro Fertilization - IVF) coordinate with traditional Christian morality? Nowadays the Orthodox community is divided into conservatives, who are totally against being involved in IVF, and liberals, who suppose that some of the variants of IVF are admissible. The report provides an analysis of bioethical issues of Reproductive Technologies from the Orthodox point of view. The author posits that the dilemma discussed is false. It’s possible to avoid grievous ethical problems while using IVF. All of them are not equal. Some aspects are absolutely inappropriate. Others, falling short of the mark but not too far, still might be permitted due to the dispensation to a suffering person. The author discusses conservative and liberal arguments, which were articulated in the International Congress of Orthodox Doctors (2015) and at a panel discussion of Inter-Council Presence of Russian Orthodox Church (2017 – 2019). Cases of Orthodox infertile couples counseled by the author will show the need for some flexibility in resolving these issues. In the report the following cases of counseling will be discussed: A) Surrogacy in case of Snow Flakes Adoption); B) Ectogenesis – growing embryos and fetuses in artificial wombs; C) Cryopreservation of embryos; D) the use of IVF in secondary infertility. The work was done within the project of the Russian Science Foundation “Problems of bioethics in the historical context and socio-cultural dynamics of society” (№ 18-78-10018), carried out based on FSBEI HE PRMU MOH Russia. "
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Gorbatov, A. V., and E. Klimova. "FINANCIAL AND ECONOMIC ACTIVITIES OF THE KEMEROVO DEANERY OF THE DIOCESE OF NOVOSIBIRSK AND BARNAUL IN 1945-1965." Bulletin of Kemerovo State University, no. 3 (July 28, 2016): 22–26. http://dx.doi.org/10.21603/2078-8975-2016-3-22-26.

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The paper presents the analysis of the financial and economic activity of the Kemerovo Deanery of the Russian Orthodox Church Diocese of Novosibirsk and Barnaul under a controversial government policy when the Russian Orthodox Church continued to be subject to restrictions and harassment even after receiving a legal status in the USSR. On the basis of archival documents, especially accounting and deanery reports, the authors examine the main sources of income and expenditures of the Orthodox community of Kemerovo Region. Upon the application of a systematic and comprehensive approach in the study of the factors that had a significant impact on the activities of the Russian Orthodox Church, the authors conclude that there was sufficient stability in the financial situation of the Orthodox parishes in Kemerovo Region in 1945 – 1965. For two decades, in terms of anti-religious propaganda, the Orthodox parishes were self-funded, continued to have significant tangible property, carried out religious centers deductions and contributions to public funds.
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Thyrêt, Isolde. "Creating a Religious Community in Siberia." Canadian-American Slavic Studies 51, no. 1 (2017): 87–104. http://dx.doi.org/10.1163/22102396-05101003.

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This article explores how Nektarii, the third archbishop of Siberia and Tobolsk (1636–1640), contributed to the creation of a lasting Russian Orthodox community in his diocese by manipulating traditional Muscovite social rituals and the Russian Orthodox practice of venerating miracle-working icons. Challenging the traditional view that the conversion of Siberia was guided primarily by Muscovite imperial policy, Thyrêt instead focuses on local religious developments that were initiated by the Siberian hierarch in order to deal with obstreperous government officials and the unruly flock of his border diocese. The article shows how Nektarii creatively established his ecclesiastical authority in Tobolsk and laid the foundation for a community following a regulated Christian life in Siberia by connecting his arrival in Tobolsk with an impressive ceremonial entrance that was styled after royal welcoming rituals and by engineering the cult of the first Siberian miracle-working icon, the image of the Virgin of Abalak.
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Dissertations / Theses on the topic "Russian Orthodox Community"

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Protopopov, Michael Alex, and res cand@acu edu au. "The Russian Orthodox Presence In Australia: The History of a Church told from recently opened archives and previously unpublished sources." Australian Catholic University. School of Philosophy and Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006.

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The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia’s multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800’s and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia’s “Populate or Perish” policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand. The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church’s prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
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Stoeckl, Kristina. "Community after totalitarianism the Russian Orthodox intellectual tradition and the philosophical discourse of political modernity." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2008. http://d-nb.info/992436362/04.

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Knox, Zoe Katrina. "Russian society and the Orthodox Church : religion in Russia after communism /." London ; New York : RoutledgeCurzon, 2005. http://catalogue.bnf.fr/ark:/12148/cb39944351p.

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De, Simone Peter Thomas. "An Old Believer “Holy Moscow” in Imperial Russia: Community and Identity in the History of the Rogozhskoe Cemetery Old Believers, 1771 - 1917." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343624813.

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Zhdanov, Alekcander. "The Paradoxical Interrelationship of Church and State in Post-Communist Russia: The Rise and Manifestation of Power via the Prism of LGBTQIA Rights." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20486.

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The Russian Orthodox Church is seeking to reestablish a leadership role in the spiritual health of the citizenry in post-Communist Russia via a concerted effort to forge an alliance with the Russian government, regardless of the secular constitution. Commencing with perceived preferential legislation, the Church has risen to heightened influence that is subsequently being used to disenfranchise non-traditional sexual communities. This paper offers an extensive cross-examination of legislation and intersectionality that highlights the incongruities of this alliance via international, federal, and religious documents, legal case law, polling data and more to purport that the Church encompasses a higher degree of complexity than was previously assumed, including non-religious self-identification. Ultimately, this paper concludes that the Church, in its current form, functions more as an agency of the State than as a religious entity. Lastly, this paper neither defends nor anathematizes the merits of any theological tenet.
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Nygren, Isak. "The Gothic versus the Russian. The conflict between the Church of the Goths and the Russian Orthodox Church : A comparison between the Church of the Goths (and similar churches) and the Moscow Patriarchate." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-26798.

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This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.
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Babiy, Alla Semionovna. "A historical survey of the non-Russian and foreign mission activity of the Russian Orthodox Church." Diss., 2000. http://hdl.handle.net/10500/562.

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Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments. This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis. In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn. During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives. In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets. At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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Laing, Chia-Ling, and 梁家菱. "A Study of Russian Communist Party''s Policy towards Orthodox Church 1917-1939." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/03003559467993525152.

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碩士
淡江大學
俄羅斯研究所碩士班
98
Religion is an important cultural and social phenomenon which exerts profound impact on politics and even economic development. Orthodox Church has always played an important role in Russian history maintaining close ties with Russia’s political and social life. Russia possesses a long history of which most short-lived Soviet period lasted only 74 years. Yet this period was quite disastrous for the Orthodox Church. The relations between the Church and the communist State were most strained before World War II. It was marked by the split in the Church and its violent persecution. In this situation the Church leaders had to work out some sort of cooperation with the government at least for the sake of survival. This thesis aims to examine the relations between the State and the Church during 1917-1939, when the Soviet government in order to achieve its goal of eradication of religion, used all possible methods to weaken, suppress and finally exterminate the Orthodox Church. These methods varied from outright violence and murder of clergy to creating splits and conflicts within Church hierarchy by all kinds of intrigues. The study of these methods and their historical variations helps to understand the nature of Soviet administration and its policy. This study, though, is not an easy matter since many measures undertaken by the Communist administration were secret. Position of the Church for quite a few reasons was in many cases quite ambiguous and elusive too. So the real history of their relations is hard to uncover. Also, the evaluation of actions taken by the Church leaders, in particular the so called “Declaration of Bishop Sergiy” in 1927 is also a controversial issue right to this day. The author analyses the historical stages of government’s policy towards Church in 1917-1939 and the most important trends within the Church itself including so called “Living Church” and the underground Church. Finally, to realize the relationship between the State and the Church is how to keep pressure, counter, tolerance, to achieve their purposes.
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Price, H. Christine. "The influence of dogma on the evolution of the Russian education system : a study in time perspective." Diss., 1995. http://hdl.handle.net/10500/15827.

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Education systems are influenced by belief systems. Russia has throughout its history been guided by two rigid dogmatic belief systems: • the Russian Orthodox Church • the Communist ideology While other influences also prevailed, notably autocracy, humanism and nationalism, these were secondary to the dogma of the Church in the centuries preceding the Revolution in 1917. Autocracy could be regarded as an outflow of the dogma of the Church, which had established its links with the ruling elite early in its history, whereas the others originated from other sources and for other reasons. This study in the history and development of the Russian education system traces its origins back into the inchoate beginnings of the Russian nation and attempts to show how: • the Zeitgeist of a particular era led to the development of a particular dogmatic belief system • the Zeitgeist and the dogmatic beliefs influenced the figures who determined educational policies and reforms
Onderwysstelsels word be"invloed deur 'n bepaalde denksisteem. So byvoorbeeld is Rusland deur die geskiedenis deur rigiede dogmatiese denksisteme gelei. Gelyklopend daarmee was daar ook ander denksisteme wat 'n invloed op die Russiese denke uitgeoefen het. lnvloede soos outokrasie, humanisme en nasionalisme was egter sekonder tot die dogmatiese invloede van die Kerk in die eeue voor die Rewolusie van 1917. Outokrasie kan weliswaar as 'n uitvloeisel van die dogma van die Kerk , wat vroeg in die Russiese geskiedenis 'n verbintenis met die regerende elite gesmee het, beskou word. Die onderhawige studie oor die ontwikkeling en verloop van die Russiese opvoedstelsel vind sy oorsprong in die beginjare van die Russiese volk en poog om aan te toon hoe: • die Zeitgeist van 'n bepaalde era tot bepaalde dogmatiese denksisteme gelei het • die Zeitgeist en dogmatiese denksisteme 'n invloed op die opvoedingsdenke en onderwyshervormings van bepaalde historiese figure in die Russiese verlede uitgeoefen het.
Educational Studies
M. Ed. (History of Education)
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Books on the topic "Russian Orthodox Community"

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Stoeckl, Kristina. Community after totalitarianism: The Russian Orthodox intellectual tradition and the philosophical discourse of political modernity. Frankfurt am Main: Peter Lang, 2008.

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Stoeckl, Kristina. Community after totalitarianism: The Russian Orthodox intellectual tradition and the philosophical discourse of political modernity. Frankfurt am Main: Peter Lang, 2008.

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Stoeckl, Kristina. Community after totalitarianism: The Russian Orthodox intellectual tradition and the philosophical discourse of political modernity. Frankfurt am Main: Peter Lang, 2008.

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Russian society and the Orthodox Church: Religion in Russia after communism. London: Routledge, 2009.

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Russian society and the Orthodox Church: Religion in Russia after communism. London: RoutledgeCurzon, 2005.

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Russian Society and the Orthodox Church: Religion in Russia after communism. London [u.a.]: RoutledgeCurzon, 2004.

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Knox, Zoe Katrina. Russian orthodoxy, religion, and society: After communism. London: RoutledgeCurzon, 2004.

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Geffert, Bryn. Eastern Orthodox and Anglicans: Diplomacy, theology, and the politics of interwar ecumenism. Notre Dame, Ind: University of Notre Dame Press, 2010.

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International Scholar Conference on Theology after Auschwitz and the Gulag and the Relation to Jews and Judaism in the Orthodox Church in Communist Russia (1997 Saint Petersburg, Russia). Proceedings of the International Scholar Conference on Theology After Auschwitz and the Gulag and the Relation to Jews and Judaism in the Orthodox Church in Communist Russia: St. Petersburg, Russia 26-29 January 1997. Edited by Pecherskaya Natalia A. 1951- and Vysshai͡a︡ religiozno-filosofskai͡a︡ shkola (Saint Petersburg, Russia). St. Petersburg: St. Petersburg School of Religion and Philosophy, 1997.

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Eastern Orthodox and Anglicans: Diplomacy, theology, and the politics of interwar ecumenism. Notre Dame, Ind: University of Notre Dame Press, 2010.

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Book chapters on the topic "Russian Orthodox Community"

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Stark, Laura, Irma-Riitta Järvinen, Senni Timonen, and Terhi Utriainen. "Constructing the Moral Community: Women’s Use of Dream Narratives in a Russian-Orthodox Karelian Village." In The Literature of Nationalism, 247–74. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24685-4_12.

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Stan, Lavinia. "The Russian Orthodox Church and Its Communist Past." In Churches, Memory and Justice in Post-Communism, 225–40. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56063-8_11.

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Dunn, Dennis J. "Russia’s Revolutions and the Advent of Communist Era." In A History of Orthodox, Islamic, and Western Christian Political Values, 91–117. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32567-5_5.

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Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 223–35. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.

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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.
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Polyan, Alexandra, and Ekaterina Karaseva. "Economic Transformation of “Hakhnasat Kala” Custom: a Case of Moscow Choral Synagogue Community." In Slavic & Jewish Cultures Dialogue Similarities Differences, 235–55. Sefer; Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3356.2020.12.

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This paper deals with the question of transformations experienced by a custom named “hakhnasat kala” in modern Russian Jewish community. The commandment to fulfill “hakhnasat kala” was first mentioned in Talmudic literature as a precept to glorify the groom and the bride, but later, in 17th–18th centuries in Ashkenaz, it obtained a new interpretation: the community should provide a poor bride with dowry, so that she could get married – and thus needy girls were prevented from becoming socially marginalized or baptized. In modern Russian Jewish community (and, as it turned out later, among Russian-speaking ultra-orthodox Jews in Israel) the term “hakhnasat kala” is applied to a completely new practice – crowdfunding for wedding ceremony of a couple who have already chosen each other as partners or have been living in a civil marriage and who have returned or converted to Judaism. Unlike the traditional situation, in which the wedding costs were covered by donations of guests, in this case Internet users who feel empathic for the couple become sponsors of the wedding, and its beneficiaries are high-ranked community members. Thus, organizing an expensive wedding ceremony becomes for the couple a kind of confirmation of their status within the community. One such case which took place in Moscow choral synagogue community in 2019 is analyzed in detail. Conclusions about the structure and hierarchy in the community, its economics, and the role of crowdfunding in modern Russian Orthodox Judaism are made.
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Prokhorov, George. "A Jewish Family in 19th Century Memoirs: New Russian Christians of Jewish Descent." In Slavic & Jewish Cultures Dialogue Similarities Differences, 107–21. Sefer; Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3356.2020.7.

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In the article, I juxtapose the memoirs written at the turn of 20th century by new Russian Christians of Jewish descent, Alexander Alexeev (Wulf Nakhlas) and Arkadii Kovner. At the heart of these texts are memories of childhood, youth and family. Concentrated around personal experiences of the Jewish past, the memoirs differ significantly in their tone. Alexander Alexeev, a devoted Christian and missionary, tailors his plot as a straight road towards the Orthodox Christian faith and Russia. Arkadii Kovner, a formal Christian and strong atheist, is making a claim for the Russian Jewish community as well as for himself as a Jew. Differently tuned, both narratives create a vision of the Jewish families as a world filled with deep sentiment and love. The Jewish families are a true cradle for personal virtue and intellectual growth, even for a Christian or ultra-progressive freethinker.
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Caldwell, Melissa L. "Compassion." In Living Faithfully in an Unjust World. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520285835.003.0001.

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This chapter introduces themes of care, kindness, compassion, civic action, social justice, and faith-based assistance within the context of contemporary Russian society. The chapter presents the ethnographic field site of Moscow’s faith-based assistance community and sets the stage for the book’s larger discussion about the ways in which members of this community link their acts of assistance with performances of civic action and possibilities for understanding faith as a form of affective labor that produces future-oriented results. The discussion is contextualized within details about Russia’s contemporary political and economic situation, including the unique position of non-Orthodox Christian communities within the country’s religious and social justice spheres.
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Kitroeff, Alexander. "Greek Orthodoxy Arrives in America." In The Greek Orthodox Church in America, 17–38. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0002.

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This chapter recounts the arrival and settlement of the Greek immigrants and culminates in the creation of the Greek Orthodox Archdiocese in 1922. It talks about the first churches the Greek immigrants established that provided them with a sense of community and security and underscored their ties with the Greek homeland. It also looks into the decision of immigrants to not become absorbed in the Russian Orthodox Church. This chapter explores the settlement of the Greek immigrants that was laden with difficulties, ranging from the uneven quality of the immigrant priests to divisions that reflected the political polarization that had occurred in Greece. It also discusses the dynamic metropolitan that was sent to the United States by the Greek government that restored order by creating a centralized governing body with authority over Greek Orthodox affairs all over the United States.
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Ashurov, Barakatullo. "Turkmenistan." In Christianity in South and Central Asia, 61–64. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0005.

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Turkmenistan is the second-largest country in Central Asia, but the smallest population, with the majority professing Sunni Islam. The earliest material evidence of the Christian presence in Central Asia, derives from Turkmenistan; however, in modern Turkmenistan it is a minority religion. The largest non-Muslim minority faith is Russian Orthodox Christianity; there is also a small contingent of the Armenian Apostolic Church. The main Protestant denominations are Evangelical Baptists, Seventh-day Adventists and Evangelical Lutherans, many of which operate as underground house churches since registration is almost impossible. The Russian Orthodox expression of Christianity is the ‘majority-minority’ community in Turkmenistan, primarily centred among the local-born Russian-Turkmen mixed-raced or Russian and other European ethnic communities of the country. Turkmen law, recognising that the majority of the population are Muslims, prohibits proselytising, including the publication and import of religious literature. With an unregistered status, many individuals and religious communities continually experience administrative restrictions or various other forms of persecution, including imprisonment. Today there are more than 2,000 Protestant believers in Turkmenistan belonging to officially registered Evangelical unions and significantly more believers belonging to independent or unregistered churches.
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Radford, David. "Kyrgyzstan." In Christianity in South and Central Asia, 70–82. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0007.

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Since 1991 significant numbers of the ‘ethnic’ Kyrgyz have accepted the Christian faith, a figure close to 20,000 Kyrgyz Christians. Kyrgyz number about 71% of Kyrgyzstan’s population, Uzbeks 14% and Russians 8%. Christianity has had a long history with Central Asia with historical links to Nestorian and Assyrian Christianity (Church of the East). However, the faith disappeared by the mid-14th century due to persecution and plague. Despite efforts to proselytise the community by the Russian Orthodox Church, the peoples of Central Asia maintained continuity within their affairs. This also meant that religious identification was tied to ethnicity and identity: to be Russian was to be Christian (ROC); to be Central Asian was to be Muslim. Of all the post-Soviet Central Asian nations, Kyrgyzstan has been considered the most open and least authoritarian of all post-Soviet Central Asian nations. While a relaxed policy of religious freedom led to a marketplace of religious ideas, Kyrgyz Christians are stigmatized by being labelled as sell-outs, deniers of their Muslim birth-identity, adherents to Russian God, and cultists. Nevertheless, the spread of Christianity has been due to factors such as cultural continuity and the person-to-person involvement of Kyrgyz Christians with those from their community.
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