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• W4322153005 abstract "Bringing Theology Back InThe Russian Orthodox Church, the State, and the West in Imperial Russia Heather J. Coleman (bio) Heather L. Bailey, The Public Image of Eastern Orthodoxy: France and Russia, 1848–1870. 312 pp. Ithaca, NY: Northern Illinois University Press, 2020. ISBN-13 978-1501749513. $55.95. Andrey V. Ivanov, A Spiritual Revolution: The Impact of Reformation and Enlightenment in Orthodox Russia. 320 pp. Madison: University of Wisconsin Press, 2020. ISBN-13 978-0299327903. $79.95. Nicholas S. Racheotes, The Life and Thought of Filaret Drozdov, 1782–1867: The Thorny Path to Sainthood. 334 pp. Lanham, MD: Lexington Books, 2019. ISBN-13 978-1498577595. $128.00. For most of the nineteenth century, writes Heather L. Bailey, the question of Russia's relationship to the rest of Europe was inseparable from religion (45). Of course, this had long been the case. From the time in the 11th to 13th centuries when the lines between Eastern and Western Christianity hardened, religious differences structured international relations and mutual perceptions. By the 19th century, the view of the Russian Orthodox Church as the purveyor and defender of a conservative, anti-Western, inward-looking culture was well established abroad—a view that continues to color general accounts of imperial Russian history and present-day politics. So was the conviction that the imperial-era Church was the pliant handmaiden of the state. Perhaps as a result, scholars have paid relatively little attention to the history of Russian Orthodox theology in the imperial period. The works under review here demonstrate, however, that theology was a crucial site of [End Page 167] engagement between Russia and the West and in thinking about church-state relations. Indeed, it served as a constitutive factor in the emergence and evolution of the Russian Empire and of its international relations. The 18th century has been regarded as a formative era in Russian religious history, yet the period is also oddly understudied by historians of the Russian Orthodox Church. The crucial change was, of course, Peter the Great's controversial church reforms of 1721. Widely regarded as the moment when the state swallowed up the Russian Church by prerevolutionary scholars of all stripes—a coup de l'église in prerevolutionary church historian Anton Kartashev's memorable phrase—these reforms involved the abolition of the Russian patriarchate and its replacement by the Holy Synod, a governing council of bishops (Ivanov, 69).1 In 1722, Peter established the post of over-procurator, a layman who served as the monarch's eyes and ears in the Synod. The accompanying Spiritual Regulation, drafted by Archbishop Feofan (Prokopovich), laid out the structure of the reformed Church and regulated the lives of the parish clergy, who would be educated preachers of a standardized faith and, infamously, required to report sedition in their parishes even if doing so violated the confidence of confession. In his monumental 1916 study of the Petrine reforms, Pavel V. Verkhovskoi concluded that the Church had been reduced to an integral component of the state structure and a mere servant of the state, a view that held sway in the undeveloped historiography of the topic through much of the 20th century.2 The new structure borrowed heavily from the Prussian and Swedish consistorial model and the Lutheran theological justifications that underlay it, leading to a long-standing perception that the Church had fallen into bondage to both the state and to Protestantism.3 In his influential book Ways of Russian Theology, Georges Florovsky famously argued that theology and theological education in the Russian Orthodox Church languished in western captivity throughout the imperial period, dominated by Protestant (and Roman Catholic) ideas and intellectual structures.4 ________ Well, yes—writes Andrey V. Ivanov in his wonderfully readable book, A Spiritual Revolution: The Impact of Reformation and Enlightenment in Orthodox Russia. [End Page 168] But also, no. The church reforms were profoundly Western in character, but the result was not a church in bondage either to the state or to the West. Ivanov sets out systematically to explore reform in the Russian Orthodox Church between 1700 and 1825, arguing that it constituted an adaptation of and participation in pan-European movements of religious and intellectual change, namely..." @default.
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• W4322153005 date "2023-01-01" @default.
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• W4322153005 title "Bringing Theology Back In: The Russian Orthodox Church, the State, and the West in Imperial Russia" @default.
• W4322153005 doi "https://doi.org/10.1353/kri.2023.0006" @default.
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