In Russian Orthodoxy and Secularism, Kristina Stoeckl surveys the ways in which the Russian Orthodox Church has negotiated its relationship with the secular state, with other religions, and with Western modernity from its beginnings until the present.

Religion and Secular Modernity in Russian Christianity, Judaism, and Atheism is a multifaceted account of the engagement between religion and the secular in Russia's Christian, Jewish, and atheist traditions. Ana Siljak brings together an interdisciplinary group of leading scholars to present unique perspectives on the secularization dynamic in Russia and the Soviet Union, telling stories about theologians, sects, churches, poets, and artists. From the Jewish Christian priest Alexander Men, to the cross-dressing poet Zinaida Gippius, to the Soviet promoter of Yiddish theater Solomon Mikhoels, Religion and Secular Modernity in Russian Christianity, Judaism, and Atheism gives a voice to a variety of actors who have grappled with the possibilities of faith and unbelief in an industrialized, modern, and seemingly secular world. Now more than ever, as one narrative of Russia's religious history dominates official Russian accounts, alternative perspectives of the relationship between Russian religion and secularism should be highlighted and emphasized.

Engaging with the idea that the world reveals not one, but many routes to modernity, this volume explores the role of religion in the emergence of multiple forms of modernity, which evolve according to specific cultural conditions and interpretations of the 'modern project'. It draws upon case study material from Africa, The Middle East, Russia and South America to examine the question of whether modernity, democracy and secularism are universalistic concepts or are, on the contrary, unique to Western civilization, whilst considering the relationship of postsecularism to the varied paths of modern development. Drawing together work from leading social theorists, this critical theoretical contribution to current debates will appeal to sociologists, social theorists and political scientists, with interests in religion, secularization and postsecularization theory and transitions to modernity in the contemporary globalized world.

This book compares secularity in societies not shaped by Western Christianity, particularly in Asia, the Middle East, and North Africa.

In the 1920s and the 1930s, Turkey, Iran and Russia vehemently pursued state-secularizing reforms, but adopted different strategies in doing so. But why do states follow different secularizing strategies? The literature has already shattered the illusion that secularization of the state has been a unilinear, homogeneous and universal process, and has convincingly shown that secularization of the state has unfolded along different paths. Much, however, remains to be uncovered. This book provides an in-depth comparative historical analysis of state secularization in three major Eurasian countries: Turkey, Iran and Russia. To capture the aforementioned variation in state secularization across three countries that have been hitherto analyzed as separate studies, Birol Başkan adopts three modes of state secularization: accommodationism, separationism and eradicationism. Focusing thematically on the changing relations between the state and religious institutions, Başkan brings together a host of factors, historical, strategic and structural, to account for why Turkey adopted accommodationism, Iran separationism and Russia eradicationism. In doing so, he expertly demonstrates that each secularization strategy was a rational response to the strategic context the reformers found themselves in.

Traditional, secular, and fundamentalist—all three categories are contested, yet in their contestation they shape our sensibilities and are mutually implicated, the one with the others. This interplay brings to the foreground more than ever the question of what it means to think and live as Tradition. The Orthodox theologians of the twentieth century, in particular, have emphasized Tradition not as a dead letter but as a living presence of the Holy Spirit. But how can we discern Tradition as living discernment from fundamentalism? What does it mean to live in Tradition when surrounded by something like the “secular”? These essays interrogate these mutual implications, beginning from the understanding that whatever secular or fundamentalist may mean, they are not Tradition, which is historical, particularistic, in motion, ambiguous and pluralistic, but simultaneously not relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis, Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver Herbel, Edith M. Humphrey, Slavica Jakelić, Nadieszda Kizenko, Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver

Modern Orthodox theology represents a continuity of the Eastern Christian theological tradition stretching back to the early Church and especially to the Ancient Fathers of the Church. This volume considers the full range of modern Orthodox theology. The first chapters of the book offer a chronological study of the development of modern Orthodox theology, beginning with a survey of Orthodox theology from the fall of Constantinople in 1453 until the early 19th century. Ladouceur then focuses on theology in imperial Russia, the Russian religious renaissance at the beginning of the 20th century, and the origins and nature of neopatristic theology, as well as the new theology in Greece and Romania, and tradition and the restoration of patristic thought. Subsequent chapters examine specific major themes: - God and Creation - Divine-humanity, personhood and human rights - The Church of Christ - Ecumenical theology and religious diversity - The 'Christification' of life - Social and Political Theology - The 'Name-of-God' conflict - The ordination of women The volume concludes with assessments of major approaches of modern Orthodox theology and reflections on the current status and future of Orthodox theology. Designed for classroom use, the book features: - case studies - a detailed index - a list of recommended readings for each chapter

Even in the twenty-first century, critical and creative engagement with modern and postmodern philosophy is a rarity in Orthodox circles. The collection of essays presented here by Christoph Schneider makes a significant contribution to overcoming this deficit. Eight scholars from six different countries, working on the intersection between Orthodox thought and philosophy, present their research in short and accessible form. The topics covered range from political philosophy to phenomenology, metaphysics, philosophy of self, logic, ethics, and philosophy of language. The authors do not all promote one particular approach to the relationship between Orthodox theology and philosophy. Nevertheless, taken together, their work demonstrates that Orthodox scholarship is not confined to historical research about the Byzantine era, but can contribute to, and enrich, contemporary intellectual debates.

As recent headlines reveal, conflicts and debates around the world increasingly involve secularism. National borders and traditional religions cannot keep people in tidy boxes as political struggles, doctrinal divergences, and demographic trends are sweeping across regions and entire continents. And secularity is increasing in society, with a growing number of people in many regions having no religious affiliation or lacking interest in religion. Simultaneously, there is a resurgence of religious participation in the politics of many countries. How might these diverse phenomena be better understood? Long-reigning theories about the pace of secularization and ideal church-state relations are under invigorated scrutiny by scholars studying secularism with new questions, better data, and fresh perspectives. The Oxford Handbook of Secularism offers a wide-ranging and in-depth examination of this global conversation, bringing together the views of an international collection of prominent experts in their respective fields. This is the essential volume for comprehending the core issues and methodological approaches to the demographics and sociology of secularity; the history and variety of political secularisms; the comparison of constitutional secularisms across many countries from America to Asia; the key problems now convulsing church-state relations; the intersections of liberalism, multiculturalism, and religion; the latest psychological research into secular lives and lifestyles; and the naturalistic and humanistic worldviews available to nonreligious people.

A study of the USSR’s effort to build a society without gods or spirits that “greatly enhances our understanding of the post-Soviet revival of religion” (Review of Politics). Combining archival research on atheist propaganda of the 1960s and 1970s with ethnographic fieldwork in the autonomous republic of Marij El in Russia’s Volga region, Sonja Luehrmann examines how secularist culture-building reshaped religious practice and interreligious relations. One of the most palpable legacies of atheist propaganda is a widespread didactic orientation among the population and a faith in standardized programs of personal transformation as solutions to wider social problems. This didactic trend has parallels in globalized forms of Protestantism and Islam but differs from older uses of religious knowledge in rural Russia. At a time when the secularist modernization projects of the twentieth century are widely perceived to have failed, Secularism Soviet Style emphasizes the affinities and shared histories of religious and atheist mobilizations.