Search Results (48)

This work of historical theology profiles the unique role of Sergius Bulgakov (1877–1944) in the unfolding of Russian Orthodox theology over the last century. It narrates the role in his thought of the contested figure of Sophia (the personification of divine wisdom), with special focus on to how his creative appropriation of this ancient concept led him to propose modifications of the church’s doctrines of creation and deification. Our focus on deification acknowledges that patristic sources regarding this topic were only made ready for Russian theological research in the first decades of the twentieth century. Concurrently, another novelty came into vogue among the Russian intelligentsia during these same years: the evocation of both esoteric and biblical versions of Sophia, along with the promulgation of an original theological framework known as sophiology, a development pioneered by Vladimir Solovyov. These unique cultural and religious vectors, deification, creation theology, and sophiology, and their relation to Orthodox trinitarianism, converged around the year 1910 in the life and scholarship of Sergius Bulgakov, while also being firmly resisted by conservatives. A brilliant, wide-ranging, and independent thinker, Bulgakov began as a Marxist economist whose midlife conversion led him to the priesthood and a professorship at a prominent Russian seminary. Bulgakov went on to create one of the last century’s most ambitious and creative Orthodox systematic theologies, an endeavor made possible through his sheer mastery of numerous scholarly sources that, over three decades, he explicated in light of the emergence of sophiology, the worldview of which he became the leading proponent. Against opposition by colleagues at the St. Sergius Theological Institute, where he served as dean, Bulgakov expanded sophiology into a panentheistic theological system that highlighted and integrated concepts of religious living, deification, and cosmology within a vast panoply of other Christian theological dogmas that he examined. This introductory historical account summarizes a selection of Bulgakov’s pioneering innovations, with special emphasis on the reception of his ideas during his lifetime and the decades since. Full article

“Theosis in Soloviev and Berdyaev” will look at the deification concepts of these Russian philosophers. Deification ideas in both these writers had a strong social side and included a sharp critique of institutional churches. Sources that influenced each author will be examined. In speaking of deification, both thinkers drew upon the philosophy of Jacob Boehme. Both Soloviev and Berdyaev affirmed Orthodox principles but reacted against the authoritarianism of the Russian Orthodox hierarchy and wanted the church to return to its legitimate spiritual mission of fostering the Kingdom of God on earth. I first examine Soloviev, reacting, in part, to Jeremy Pilch’s penetrating study of Soloviev’s use of Maximus the Confessor during Soloviev’s middle and late periods. Soloviev pictures deification as a restoration of harmony with God. I argue that Soloviev also drew upon Origen’s concept of apokatastasis, which relates to theosis. Boehme’s philosophy is briefly examined in order to highlight what the two philosophers utilized from him. Berdyaev‘s philosophy is studied, including his usage of Boehme’s notion of the Ungrund. Ruth Coates offers a sophisticated analysis of Berdyaev. I argue that Berdyaev’s work is prophetic rather than Nietzschean. Berdyaev articulates a strongly theistic and anti-Nietzschean philosophy of cooperation with God. For both thinkers, deification is initiated by God, but free human cooperation is required for it to be realized. Both authors assert that Christ made deification possible. Both authors speak of a deification of the flesh, although their meaning is unclear. Full article

The study of human well-being and its contributing factors is becoming increasingly important for psychologists. However, the authors of previous studies have primarily focused on hedonic and eudaimonic well-being; in comparison, the value correlates of spiritual well-being remain insufficiently studied, particularly across developmental stages. In the present study, we examined associations between spiritual well-being and basic individual values in a Russian-speaking convenience sample and compared these associations in adolescents/emerging adults and adults. Materials and methods: The study involved 197 respondents aged 14–21 (72 women (17.8 ± 1.7 years) and 125 men (17.9 ± 1.3 years)) and 762 respondents aged 22–72 (689 women (44.4 ± 10.1 years) and 73 men (40.6 ± 10.4 years)). Data were collected in 2024 within a cross-sectional study using an online self-report questionnaire distributed via Russian-language VKontakte and Telegram communities. Spiritual well-being was assessed using the adapted Spiritual Well-Being Scale, and values were assessed using the adapted Portrait Value Questionnaire, combined with standard statistical procedures. Results: Interpersonal conformity exhibited the strongest positive association with spiritual well-being, particularly in the younger group at the bivariate level and in the full-sample multivariable model. Face/reputation and openness to change were negative multivariable correlates of spiritual well-being. Compared with adolescents and emerging adults, adults exhibited weaker positive links between spiritual well-being and conservation-related values and more clearly negative links with hedonism, achievement, face/reputation, and self-enhancement. Conclusion: Spiritual well-being in this Russian-speaking online sample was most consistently associated with interpersonal harmony and was inversely associated with face/reputation and openness to change. These patterns should be interpreted as associative, context-bound, and developmentally sensitive rather than causal or population-representative, especially given the marked sex imbalance between the developmental groups. Full article

This article analyzes the historical relationship between Orthodox Christianity and nation formation. In past centuries, most adherents to the faith lived in the Ottoman and Russian Empires, under the Moscow and the Ecumenical Patriarchates. These two empires followed different historical trajectories as they entered the modern world of nations, and their ecclesiastical institutions evolved very differently. This article uses historical experience, and the model developed in 19th century Southeastern Europe (SEE) to interpret the relationship between faith and nation in post-Soviet Europe. In SEE, the authority of the Ecumenical Patriarchate (EP) fragmented because of rising national movements. Over the 19th century, as Greece, Serbia, Romania, and Bulgaria became independent or autonomous states, they adopted a new blueprint for the relationship between church and nation. In contrast, the USSR superseded Holy Russia. Abolished in 1721, the Moscow Patriarchate was revived in 1917 but faced Soviet persecution for decades. Within the post-Soviet nations that emerged after the USSR’s 1991 dissolution, ecclesiastical institutions duplicated the model originally developed in 19th century SEE. National and religious conflicts became intertwined, and national antagonisms were disguised as ecclesiastical disputes. This article offers a guide for understanding post-1991 religious conflicts in Estonia, Moldova, and Ukraine, as well as the 2018 schism between the Moscow Patriarchate and the EP. Full article

This paper examines “film as a medium of religious experience and moral imagination” in contemporary Russia through the legal–moral politics of “insulting religious feelings.” Using the controversy over Aleksei Uchitel’s Matilda (2017) as a case study, it analyzes how the portrayal of Nicholas II’s premarital romance was construed as sacrilegious and mobilized by the Russian Orthodox Church (ROC) and State actors to police the boundaries of the sacred and public morality. Read alongside the Pussy Riot (2012) and Tannhäuser (2015) scandals, the case illuminates how claims of offense structure ROC-Kremlin bargaining over “traditional values”, showing how these values are articulated through references to Romanov memory and the sacralized figure of Nicholas II. Drawing on ROC statements, appeals to historical memory, and State responses to protests, the article reassesses what the film, and its reception, reveal about Church-State equilibrium in post-Soviet Russia. Full article

This article focuses on the religious processes in Russia over the last fifteen years. The author has two objectives: on the one hand, to describe processes that can be called the second stage of the “religious revival” in contemporary Russia, and on the other hand, to place them within the context of theoretical discussions on secularization/desecularization. To achieve this goal, this article first examines the question of what secularization and, accordingly, desecularization are. Next, it describes the main trends in Russia’s religious life since 2012 at the macro-, meso-, and micro-levels. Then, the author examines numerous academic strategies aimed at “explaining religion away,” that is, proving that there has been no increase in the social significance of religion. Among these strategies, the following are considered in detail: (a) mixing empirical statements and value judgments; (b) instrumentalization of religion; and (c) religion finding “other work” to do. Finally, this article offers both a general evaluation of the Russian case from the perspective of secularization theory and broader reflections on the theory itself—for instance, it examines whether the theory is, in principle, falsifiable. Full article

Challenges caused by secularization, ideological pluralism and the transformation of religious institutions in the modern world have raised the question of what role the Christian priesthood plays in a changing society. The focus of this study is the Orthodox priesthood in Russia in the context of its historical development and theological conception. The article analyzes the position of the parish clergy, which, despite its theoretically exalted and sacred status in the Russian Empire, remained socially vulnerable and dependent on both the state and the community of believers. Particular attention is paid to St. John of Kronstadt, whose ministry became a model for a new type of pastoral care. This combined ascetic strictness, Eucharistic revival, and deep involvement in the lives of the laity. An analysis of Fr. John’s diaries reveals the following: in contrast to the Western tradition, where the crisis of the priesthood is often associated with its excessive sacralization and separation from the laity, in Russian Orthodoxy the response to the challenges of modernity was the sacralization of both the clergy and the entire parish community. This author suggests that, under the circumstances of revolution and persecution, the ideal of the ascetic priest and spiritual father contributed to the formation of stable church communities, which remains relevant in the context of contemporary discussions on the place of religion in the secular world. Full article

This article examines the role of religion in Russia’s national security system through the lens of ontological security, assessing whether contemporary Russia is undergoing a process of desecularisation or, conversely, an intensified form of secularisation. Employing the theoretical framework of ontological security, this study argues that Russia’s securitisation of religion serves as a mechanism for consolidating state control, legitimising authoritarian governance, and constructing a distinct civilisational identity in opposition to Western liberalism. The Russian Orthodox Church, rather than functioning as an autonomous religious institution, has been absorbed into the state apparatus, where it operates as an instrument of state ideology. Religious rhetoric permeates Russian strategic security documents, reinforcing narratives of national exceptionalism, historical continuity, and moral superiority, particularly in justifying Russia’s geopolitical ambitions and military actions, including its war against Ukraine. The analysis challenges prevailing interpretations of religious resurgence in Russia, arguing that the increasing presence of religion in public life does not necessarily signify desecularisation. Instead, the instrumentalisation of religion for political and security purposes suggests a process of extreme secularisation, wherein religious institutions lose their autonomy and doctrinal substance, becoming tools of state power. Full article

The Ukrainian Greek Catholic Church was officially liquidated by the Soviet authorities at the L’viv Pseudo-Council of 1946. However, the clergy and faithful who remained loyal to their Church formed an underground church structure. In the late 1950s and early 1960s, the underground Greek Catholics had special hopes for the revival of the UGCC. This was due to the easing of repression in the USSR after Stalin’s death and the preparation and convening of the Second Vatican Council. It was at this time that Pope John XXIII managed to secure the release of the head of the UGCC, Metropolitan Josyf Slipyj, who had spent 18 years in the Soviet labor camps and exile. At that time, many suspicions and accusations arose among the clergy and faithful of the underground UGCC due to insufficient information about the actions and decisions of the Council. In those years, a movement emerged that later grew into an apocalyptic sect (“Pokutnyky”). Ecumenical talks between the Vatican and the Russian Orthodox Church, the issue of patriarchal status for the UGCC, ritual disputes, and so on also caused a lot of discussion among the Greek Catholics in Ukraine. This paper is an attempt to provide a better understanding of the perception of the Vatican II decisions by underground Greek Catholics within their struggle for the existence and revival of their Church. Full article

The Mandate of the XXV World Russian People’s Council of 27 March 2024 framed the Russian war of aggression against Ukraine as a “holy war”. This paper presents an in-depth textual analysis of the Mandate followed by an extended thematic and contextual analysis. The findings indicate that the Mandate’s mainstream discourses of eschatological–apocalyptic holy war and katechon state were not previously expressed at the level of official church leadership. They contribute to the ideological escalation of the Russian confrontation with Ukraine and the West around declared traditional values and the holy mission of the Russian people, while the involvement of Orthodoxy in the Russian ‘holy war’ narrative is neither exclusive of other religious referents nor of disbelief in ecclesial doctrine. The main referent of the Self (and correspondingly, of the sacred) is the (Russian) ‘nation’ or ‘people’, for which ‘spiritual’ and ‘civilizational’ are comprehensive religious markers of cultural identity. While two religious adversaries of the Russian geopolitical agenda of Ukraine—the Ecumenical Patriarchate and Ukrainian Orthodoxy—are not directly mentioned in the Mandate, it nevertheless attempts to re-formulate an Orthodox ‘just war’ theory, intensifies antagonistic inter-Orthodox relations in the Russia–Ukraine dimension and strengthens the resolve of the Russian Orthodox Church (ROC) and the Russian Federation to retain Ukraine’s Orthodox Church as an exclusively Russian space. Full article

The Ukrainian Greek Catholic Church (UGCC) is an Eastern Catholic Church that lives according to the Ukrainian–Byzantine Christian theological, liturgical, canonical and spiritual tradition and is in full and visible communion with the successor of Peter. Unity with the Roman Apostolic See has become one of the most important foundations of the UGCC’s identity, enriching its church life and strengthening its ecumenical ministry. As a sui iuris Church in the “family” of Catholic communion, the UGCC actively develops its ecumenical commitments with the Orthodox Churches and Protestant ecclesial communities. In this article, we will briefly examine how the UGCC developed its communion with the Bishop of Rome and how communion with the Apostolic See was a blessing for this Church, but at the same time sometimes became a threat to its existence in times of persecution by totalitarian regimes. We will also present the current religious context in which the UGCC operates, analyze some of its most important ecumenical initiatives and examine its participation in the development of interfaith dialogue in Ukraine. We will consider the challenges that the Russian invasion has brought to the UGCC and other religions in Ukraine, and how the UGCC, by developing communion with Rome, manages to witness the Gospel of life in the difficult circumstances of war and death. Full article

This article is an attempt to analyse how monastic communities are presented in the latest Russian cinematography. It is an issue that has not been well researched so far, because scholars tend to focus primarily on broadly understood religious films. Considering the achievements of the last 25 years, two selected films were analysed in terms of the aforementioned themes, both at the level of visual and verbal representations, as well as at the level of interpretation. In addition, the attitude of the Russian Orthodox Church to individual visions of the artists was taken into account. The research results indicate that one can identify the most popular motifs in films about monastic life. Moreover, the monastery itself most often becomes a place of refuge and at the same time a place of transformation for the heroes. In recent years, the Russian Orthodox Church has had a significant impact on artists’ visions. Full article

The death of Russian dissident Alexey Navalny in a far-northern colony after three years of imprisonment was declared a martyrdom by the Russian opposition, reflecting the sentiments of a part of Russian society. This unexpected reference to martyr narrative by a largely secular and anti-clerical opposition has set a significant precedent when religious discourse is instrumentalized not only by official propaganda but also by its critics. The authors posit that the construction of a martyr narrative is deeply political, being a part of contemporary ideological war. This article argues that Alexey Navalny’s death and its subsequent sacralization by opposition figures represent a significant moment in contemporary Russian politics. By adopting religious narratives and symbols, the opposition not only mobilizes support but also challenges the regime’s monopoly on ideological and religious discourse. However, this strategic use of martyrdom carries inherent contradictions, reflecting the opposition’s ambivalent relationship with religion and the Russian Orthodox Church. Full article

The Ukrainian parliament’s 2024 law banning the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP) marks a significant conceptual and strategic recalibration of the Russian Orthodox Church’s (ROC) geopolitical culture. The framework of the “Russian world” project, which asserted a shared civilizational identity between Russia and its Orthodox neighbors, is increasingly untenable amidst the war with Ukraine and splits in the Orthodox world. In response, the ROC has pivoted towards global outreach, notably expanding into Africa. This move aligns with Russia’s broader geopolitical strategy, which frames Russia as a defender of multipolarity and traditional values against Western influence. However, the ROC’s attempt to adopt a global stance and reimagine itself as a universal church, rather than a pillar of the “Russian civilization”, faces ideological and geopolitical challenges, as explored in the paper. Full article

For more than a century, in the center of Sofia, the capital of the Republic of Bulgaria, there is and functions the church of St. Nikolai Mirlikiyski the Wonderworker, known as the Russian church. The church was built at the beginning of the 20th century with the idea of being part of the complex of the Russian imperial diplomatic body in Sofia and to serve the Russian diplomats, their families and the Orthodox Russian citizens living permanently or temporarily in the Bulgarian capital. However, after its consecration in 1914, disputes began, both regarding the ownership of the church building and the canonical jurisdiction of the church—of the Metropolitan of Sofia or the Holy Synod of the Russian Orthodox Church in Moscow. This dispute culminated in September 2023, with the expulsion from Bulgaria of several Russian and Belarusian clergies serving in the Russian church on charges of espionage in favor of the Russian Federation. The subsequent closure of the church by the Russian ambassador Mitrofanova led to internal and external political tension and ecclesiological chaos in the country. The Russian side violated the Bulgarian Law on Religions, known as the Confessions Act 2002, and directly infringed the Statute of the Bulgarian Orthodox Church. This article provides expert answers to the public law, property rights and canonical issues concerning the case of the Russian church in Sofia, based on the relevant sources of law (ecclesiastical and civil). Full article