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2025, Occasional Papers on Religion in Eastern Europe
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This article examines the use of religious memory and identity in the diplomatic correspondence of Ivan IV (Ivan the Terrible), particularly his letters to the Polish-Lithuanian nobility. Through a detailed analysis of these letters, the article demonstrates how Ivan IV invoked Orthodox Christian imagery, sacred history, and references to past Christian rulers to legitimize his reign and justify his political actions, such as military campaigns and territorial expansion. Ivan’s correspondence not only reflects his self-presentation as a divinely appointed ruler but also illustrates how religious rhetoric played a crucial role in constructing Orthodox kingship and shaping Russian national identity. The study explores the broader implications of religious narratives in statecraft, comparing Ivan IV’s use of religious memory to other Christian rulers. Ultimately, this research contributes to the understanding of the intersection between religion and politics in early modern Eastern Europe and the role of religious identity in shaping autocratic rule.
2017
This thesis seeks to examine the practical impetus of the symphonia between the Church and Empire in the truest example yet of a Monarchic/Autocratic Theocracy that was Holy Rus’, namely, the Anointing of the Tsar at his Coronation by God in His Church. We primarily aim to highlight the ontological status of anointing as making the Tsar fit for his high ministry as great king and steward, particularly as it is manifest in Tsar-Martyr Nicholas II. We find in particular the neptic disposition of Nicholas II as informed by the early imperial ethos and ecclesial unity with Byzantium to reveal a pastoral character exemplary of the eternal podvig of the incorruptible Church. Tracing a path out of the late imperial period in Nicholas’ embrace of the awesome responsibility and accountability to God, we map a waypoint from the imperial rite of anointing to the limits of full and obedient reception of the will of God in the person of Tsar Nicholas II. We discover nothing less than a personal exemplarity to be emulated by any pious and right-believing king. With an eye toward critical historical sources, Church Typicon, as well as personal correspondence and archival documents, the inquiry unearths something of a manual for a passion-bearing approach to life and salvation at the behest of the Christian Monarchy.
Annual Review of the Sociology of Religion. Volume 15 (2024) Change and its Discontents: Religious Organizations and Religious Life in Central and Eastern Europe, 2024
2023
In the context of Russia's confrontation with the West, especially after the beginning of the war against Ukraine on 24 February 2022, one can be surprised by the extent of support that President Putin enjoys in the Russian society. The author hypothesizes that this phenomenon cannot be explained with the help of political factors only. The article aims to demonstrate the ideological significance of Russian Orthodox tradition in the process of forming and reaffirming the Russian concept of state authority. After outlining the main issues related to the ideological legitimization of authority in Russia, two religiously rooted concepts are discussed: the "Third Rome" and "God-bearing." These concepts also explain why the Russian Orthodox Church has almost unequivocally supported Russia's military aggression against Ukraine.
European History Quarterly 45:3, 2015
Politology of Religion III Bi-Annual Conference 2021: conference proceedings, 2021
This study charts the changing understanding of divine obligations by people in Russian history. It does so in the form of four snapshots, each of which analyses primary literature in a different period of Russian history: The Kievan Rus`, the period of schism (Raskol) in the Tsardom of Russia, the modernising period of Peter the Great, and finally the Enlightenment period. Through discursive analysis of the key terms associated with divine obligations — zakon, vera, and religiia — it illustrates how the medieval notions of zakon and vera gave way to religiia, a term imported to Russian from Western Europe by Peter the Great’s associate Boris Kurakin, and which essentially designated religion in its modern secular conception as an inner persuasion.
New Europe College Yearbook, "Ștefan Odobleja" Program 2021/ 2022, 2022
This paper addresses the public Orthodox identity of the Muscovite ruling family during the late 15th century, by focusing on the case of Elena Ivanovna (1474/6–1513), daughter of Ivan III of Moscow and wife of Alexander Jagiellon of Lithuania. Through an analysis of the diplomatic correspondence between the grand prince of Moscow and his daughter, it discusses the implications Elena’s religious identity had both on an individual level and for the image of the Muscovite dynastic identity.
The Journal of Ecclesiastical History, 2014
Constellations, 2016
Despite previous anti-religious persecution, the Russian Orthodox Church became a valuable support for the Soviet state during the Great Patriotic War against Hitler’s Germany. Though the Soviet Union and its atheistic system of government no longer exists, the modern Church memorializes the War as a fight for “Holy Russia.” This memory of the war may seemingly contradict the legacy of Soviet oppression against Christians, but the idea of “Holy Russia” makes these memories compatible. The Orthodox remembrance of the war also involves politics, considering the faith’s importance in Russia and the use of the Great Patriotic War as a politically legitimizing idea.
Religions, 2025
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 Orthodoxyare 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.
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