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Recently Published Documents

Inoue Takehiko’s paper analyses how the close and long-lasting relationship between Kalmyk Buddhists and Don Cossacks (in the Don Cossack province) developed during the nineteenth century. This relationship was mediated both by Kalmyk Buddhist monks and the requirements of military and religious services to the Tsar, leading to transformations in the identity of this Kalmyk group. He uses the example of the ceremony surrounding the opening of a Kalmyk Parish school in 1839 to demonstrate how both parties sought to combine their socio-religious cultures in furtherance of the alliance of their interests.

I approach this venture of figuring out the correct terminology to understand reality through the prism of two distinctive Russian Orthodox theologians, Pavel Florensky (1882–1937) and Sergius Bulgakov (1871–1944). The lens I apply mainly to their works is their respective understanding of cosmology, that is, ontology and epistemology. Therefore, I concur with Grenz to abandon the term ‘onto-theology’ and qualify the inverse as a Trinitarian theo-ontology. This honours the intimate connection between knowing and being, and prevents the bifurcation between fidelity and rationality. Mutatis mutandis, the same applies to ‘eco-theology’. This inversion reminds one of Hans-Urs von Balthasar, who bartered the concept of an aesthetic theology for theological aesthetics. Turning this question around would advance our dialogue with the sciences as the common denominator of the discourse is rather nature (creation) discerned from an acknowledged a priori (as all cognition do). In other words, the term theo-ecology is proposed.Intradisciplinary and/or interdisciplinary implications: The purpose study is not ecological but rather an asyndetic use of the terminology about the science and religion dialogue, with reference to the nomenclature of ecology and theology. All observation terms and sentences are theory-laden. Religion can be viewed as a linguistic framework that shapes the entirety of life and thought. Truth claims should focus on the grammar (or rules of the game) and not the lexicon when expressive symbolism is employed. 

The article analyses the influence of the religious factor on the internal processes of nation-state consolidation in Ukraine and on the causes and consequences of the Russian-Ukrainian conflict. The division of the Ukrainian Orthodoxy into three branches (UAOC, UOC-KP and UOC-MP) did not allow the Church to become a consolidating factor in the formation of a nation-state in independent Ukraine and a generator of social transformation. The situation may change for the better after the creation of the Autocephalous Orthodox Church of Ukraine in 2018.

Using mainly historical-comparative and historical-genetic methods, the issue of the development of the Vyatka and Slobodsk dioceses, which coincides within the borders with the Vyatka province, under Bishop Apollos (Belyaev), is considered in the article. The author pays special attention to the process of organizing religious, educational and missionary activities, and up to the appointment of Bishop Apollos, the results of this work were insignificant. The novelty of the research lies in the fact that for the first time it comprehensively examines the activities of the Vyatka Bishop Apollos in terms of the implementation of a nationwide religious course, which included active educational and missionary work of the local clergy. Under Bishop Apollos, to increase the influence of the clergy on the local population, including the Old Believers and non-Orthodox, important transformations were carried out: a separate vicariate was allocated in the diocese, the Vyatka Committee of the Orthodox Missionary Society and the Vyatka Brotherhood of St. Nicholas the Wonderworker were opened, and the work of the local clergy was also generally reorganized. This gave the first positive results in strengthening the position of the Russian Orthodox Church among the local population of the Vyatka diocese.

This study aims at providing an overview of the everyday life of Russian nuns in Palestine after World War II. This research encompassed the following tasks: to analyze the range of ego-documents available today, characterizing the everyday life and internal motivation of women in choosing the church jurisdiction; to identify, on the basis of written sources, the most active supporters of the Moscow Patriarchate to examine the nuns’ activity as information agents of the Russian Orthodox Church and Soviet government; to characterize the actors influencing the everyday life of the Russian nuns in the context of the creation of the state of Israel and new borders dividing the Holy Land; to present the motives and instruments of influence employed by the representatives of both secu-lar and church diplomacies in respect to the women leading a monastic life; to describe consequences of including the nuns into the sphere of interest of the Ministry of Foreign Affairs of the USSR; to show the specific role of “Russian women” in the context of the struggle for securing positions of the USSR and the Russian Ecclesiastical Mission in the region. The sources for the study were prodused by the state (correspondence between the state authorities, meeting notes) and from the religious actors (letters of nuns to the church authorities, reports of the Russian Ecclesiastical Mission, memoirs of the clergy). By combining the methods of micro-history and history of the everyday life with the political history of the Cold War, the study examines the agency of the nuns — a category of women traditionally unnoticeable in the political history. Due to the specificity of the sources, the study focuses exclusively on a group of the nuns of the Holy Land who came under the jurisdiction of the Moscow Patri-archate. The majority of the Russian-speaking population of Palestine in the mid-1940s were women in the status of monastic residents (nuns and novices) and pilgrims, and in the 1940s–1950s, they were drawn into the geopolitical combinations of the Soviet Union. The Russian Ecclesiastical Mission in Jerusalem, staffed with representatives of the Russian Orthodox Church, becomes a key institution of influence in the region. This article shows how elderly nuns became an object of close attention and even funding by the Soviet state. The everyday life of the nuns became directly dependent on the activities of the Soviet agencies and Soviet-Israeli relations after the arri-val of the Soviet state representatives. At the same time, the nuns became key participants in the inter-jurisdictional conflicts and began to act as agents of influence in the region. The study analyzes numerous ego-documents created by the nuns themselves from the collection of the Council on the Affairs of the Russian Orthodox Church under the USSR Council of Ministers. The study shows how nuns positioned themselves as leading a monastic life in the written correspondence with the ROC authorities and staff of the Soviet MFA. The instances of influence of different secular authorities on the development of the female monasticism presented here point to promising research avenues for future reconstruction of the history of women in the Holy Land based on archival materials from state departments, alternative sources should also be found. The study focused on the life of elderly Russian nuns in the Holy Land and showed their activity in the context of the geopolitical transformations in the Near East in the 1940s–1950s.

The article explores the document For the Life of the World: Toward a Social Ethos of the Orthodox Church ( FLW) in the contexts that had instigated its promulgation. It maps this document in the coordinates of the Orthodox political theology during the long twentieth century. FLW corresponds to a line in “the theology of the 1960s,” which advocated for liberal democracy and against anti-Westernism. The article argues that FLW fulfills the unaccomplished mission of the Panorthodox council in producing a comprehensive Orthodox social doctrine. It compares FLW with the social corpus adopted by the Russian Orthodox Church during the 2000s.

Using little-known correspondence of the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev with the bishop Nickolay (Ziorov) — head of Russian Orthodox Church in the United States in 1892–1898 — the article explores the everyday life of Russian clergy in America. This correspondence is deposited at the Russian State Historical Archive in St. Petersburg and has not been published or studied before. The author analyzes Pobedonostsev’s role in the diocese affairs. This examination is new both in the Church’s history and recently published literature on Pobedonostsev. Yet the Ober-Procurator’s supervision was of utmost importance for the Russian mission in the United States, faced with the crucial challenge of adapting itself to the alien cultural environment. Pobedonostsev was well informed about the situation with the Russian mission, helped to solve many personnel, financial and organizational problems, was a chief promoter of its interests before the Russian imperial government — Foreign Ministry, Ministry of Finance, the State Council, and the Tzar’s court. Pobedonostsev also stayed in touch with the US diplomatic mission in Russia and Russian diplomats in the United States. He was very close with bishop Nickolay who regarded the Ober-Procurator as his main benefactor and constantly turned to him for advice and assistance. Pobedonostsev strongly supported the bishop’s reforms of missionary activities in education, parish life, and propagation of Orthodoxy, as well as his efforts to defend the Russian Orthodox mission’s interests before American authorities. No wonder their extensive correspondence richly reflected the diocese’s life with all its problems and needs. The article highlights their close cooperation in recruiting qualified clergymen for American service, which was the key task for the mission that suffered from a shortage of reliable professional personnel. Pobedonostsev-Nickolay cooperation greatly contributed to the diocese progress, which later reached its peak under Nickolay’s successor bishop Tikhon (Bellavin). Their correspondence sheds new light on the personalities of both men united by their fervent devotion to the Orthodox Church and highly conservative views. It also presents a revealing case study of the interaction between Russian ecclesiastic and state authorities as well as their perception of American culture. The author’s main methodological approach consisted in text analysis of the archival documents juxtaposed against the context of Russian-American relations and the realities of American life.

Traditional Russian worldviews explained healing from water sources in terms both Protestants and Catholics would have used elsewhere in Europe: as the grace of God or as the intervention of saints through associated relics or wonder-working icons. Holy wells were freely venerated within parishes until the eighteenth century when Peter the Great and the Holy Synod (the Russian Orthodox Church’s highest governing body) forbade pilgrimage to holy wells in a reformist drive to eradicate religious “superstitions.” This essay employs primary sources to consider how nineteenth-century developments at Russian holy wells and mineral springs related to social class, economics and those eighteenth-century reforms that merged the church with government structures. While liturgical activities at holy wells and the designation of new holy wells was criminalized, mineral springs gained appeal for “scientific” cures and as resort enterprises for the upper classes