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Eschatological Expectations in Post-Soviet Russia: Historical Context and Modes of Interpretation

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Eschatological Expectations in Post-Soviet Russia: Historical Context and Modes of Interpretation
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  This is a digital o󰁦fprint for restricted use only | © 2014 Koninklijke Brill NV  Orthodox Paradoxes  Heterogeneities and Complexities in Contemporary  Russian Orthodoxy  Edited by Katya Tolstaya 󰁌󰁅󰁉󰁄󰁅󰁎 | 󰁂󰁏󰁓󰁔󰁏󰁎  This is a digital o󰁦fprint for restricted use only | © 2014 Koninklijke Brill NV  Contents List of Abbreviations  viii List of Illustrations ix  Contributors  x  Orthodox Paradoxes. Introduction 1  Katya Tolstaya 󰁐󰁁󰁒󰁔 󰀱 Communicational Aspects   21 1 Intellectual Communication of Russian Orthodoxy from the Enlightenment to Modernity 23 Tatiana Artemyeva 2 The Polemic Concerning Church Slavonic 37 Wil van den Bercken 3 The Enthronement of Patriarch Kirill . A Liturgical Event 56  Per-Arne Bodin 4 “Kirill ’s Doctrine” and the Potential Transformation of Russian Orthodox Christianity 71  Alexander Verkhovsky Illustration Section 󰁐󰁁󰁒󰁔 󰀲 Contemporary Heterogeneities   91 5 Orthodox Fundamentalism: Intersection of Modernity, Postmodernity, and Tradition 93  Anastasia V. Mitrofanova 6 Eschatological Expectations in Post-Soviet Russia: Historical Context and Modes of Interpretation 106  Aleksei Beglov 7 Mediators Between Heaven and Earth: The Forms of Spiritual Guidance and Debate on Spiritual Elders in Present-Day Russian Orthodoxy 134  Irina Paert   󰁶󰁩 󰁣󰁯󰁮󰁴󰁥󰁮󰁴󰁳 This is a digital o󰁦fprint for restricted use only | © 2014 Koninklijke Brill NV  8 Why are Hegumen Paisii and St Maria of Paris not Included in the ROC Calendar of Saints? 154  Elina Kahla 󰁐󰁁󰁒󰁔 󰀳  Aspects of Social Work    167 9 “Social Theology” and Social Work in the Romanian Orthodox Church:  A Paradoxical Development? 169  Iuliana Conovici 10 Participating in the Global Community: The “Syndesmos” Experience of the Kazan Orthodox Youth 184  Ekaterina Khodzhaeva 11 Orthodoxy and the Politics of Emotion in the Case of “Brother Ioann ” Churikov and His Followers, 1910–1914 193  Page Herrlinger 󰁐󰁁󰁒󰁔 󰀴 Theological Aspects   213 12 Postmodern Orthodoxy? Text, Interpretation, and History in Orthodox Scholarship 215  Frank P. Bestebreurtje 13 Debating the Theology of the Name in Post-Soviet Russia: Metropolitan Ilarion Alfeev and Sergei Khoruzhii 250 Scott M. Kenworthy Illustration Section 󰁐󰁁󰁒󰁔 󰀵 Tradition: Transformation or Invention?   273 14 Rebuilding the Chain: Tradition, Continuity, and Processions of the Cross in Post-Soviet Russia 275 Stella Rock 15 Paradoxes of Patriarchy: Orthodoxy and Gender in Post-Soviet Russia 302  Nadieszda Kizenko   󰁶󰁩󰁩 󰁣󰁯󰁮󰁴󰁥󰁮󰁴󰁳 This is a digital o󰁦fprint for restricted use only | © 2014 Koninklijke Brill NV  16 Contemporary Russian Church Art―Between Tradition and Modernity 318  Lidia Chakovskaya 󰁐󰁁󰁒󰁔 󰀶 ROC and Ecumenical Dialogue   339 17 Paradoxes and Contradictions in Russian Orthodox Ecumenism.  An Analysis of Non-O󰁦ij󰁩cial Publications in the 1990s 341 Wil van den Bercken 18 A Dialogue of Paradoxes: Orthodox―Old Catholic Dialogue 356  Peter-Ben Smit  19 ‘The Language of Fullness and The Language of Emptiness’. Dialogue Between the Russian Orthodox Church and Buddhism?  A Paradox 368 Ton Lathouwers тезисы стате 388 Index of Names 401  This is a digital o󰁦fprint for restrict ed use only | © 2014 Koninklijke Brill NV  © 󰁫󰁯󰁮󰁩󰁮󰁫󰁬󰁩󰁪󰁫󰁥 󰁢󰁲󰁩󰁬󰁬 󰁮󰁶, 󰁬󰁥󰁩󰁤󰁥󰁮, 󰀲􀀰󐀱󰀴 | 󰁤󰁯󰁩 󐀱􀀰.󐀱󐀱󰀶󰀳/󰀹󰀷󰀸󰀹󰀰󰀰󰀴󰀲󰀶󰀹󰀵󰀵󰀲_􀀰󰀰󰀸 Eschatological Expectations in Post-Soviet Russia: Historical Context and Modes of Interpretation  Aleksei Beglov Penza Hermits In the winter of 2007–2008, a drama was developing in the Penza region which  was closely watched by the Russian people. A group of radical Orthodox believ-ers had enclosed themselves in a cave they had made and declared they would  wait for the “end of the world” which, according to them, was at hand.󰀱In autumn 2007 in the local village Nikol’skoe police took an interest in a group of believers who lived together in the house of Petr Kuznetsov , a vil-lage local. Members of the group saw him as their advisor and leader, and called him Hieromonk Maxim. It remains unclear if he really was a monk. In addition to Kuznetsov there was another member of the community, who, as members of the community believed, had a monastic vow: 76 year old (though some thought she was 82 years old) mother Antoniya from Ivanovo region. She led the group at the initial stage of their reclusion; they saw her as staritsa  or elder. Kuznetsov’s followers called themselves members of the “true” Orthodox Church, and dissociated themselves from the 󰁒󰁏󰁃 of the Moscow Patriarchate. They did not go to church, did not use electricity, did not read newspapers or  watch 󰁔󰁖, did not buy food with a bar-code on the package, and destroyed all their documents. They came from di󰁦ferent corners of the country, some even from abroad, like Belorussia and Ukraine. Only Kuznetsov was a resident of the Penza region. 􀀱 The most informative publication: Е. Макаркова,   󰂫Апокалипсис пензенских сектантов󰂻, 14-11-2007,  Интернет портал Strana.Ru  [E. Makarkova, ‘Apocalypse of Penza Sect Members’ (14-11-2007),  Internet portal Strana.Ru ]; Л. Мовсесян, «Поперед батьки в пекло. Группа сектантов укрылась в землянке в ожидании конца света» (16-11-2007),  Lenta.Ru  [L. Movsesyan,   ‘Haste Makes Waste. A group of Sect Members Hid Themselves in a Dugout and Waited for Doomsday’ (16-11-2007),  Lenta.Ru ]; 󰂫Еще одна группа сектантов ждет „конца света“ в Пензенской области» (22-11-2007),  РИА-Новости   (www.rian.ru)  [‘Another Group of Sect Members are Waiting for “Doomsday” in the Penza Region’ (22-11-2007),  RIA-Novosti (www.rian.ru) ]; 󰂫„Пещерной“ жизнью пензенских затворников займутся следователи󰂻,  РИА-Новости (www.rian.ru)  [‘ “Cave” Life of Penza Hermits Will be Followed by Investigators’(09-04-2008),  RIA-Novosti (  www.rian.ru)] .
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