Christianity After Communism: Social, Political, And Cultural Struggle In Russia
Religious leaders and experts engage in an open and concise discussion of the of the slow progress of Christian growth in Russia. Editor Niels C. Nielsen Jr. has colleted an enlightening discussion of current and past challanges of the Russian Chrisitan movement.
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activity Aleksi II Alexander Anishchenko anti-Semitism Archbishop atheism atheistic Baptist Belorussia Bible bishops Catholicism century Christian Democratic Movement clergy communist Croatian Croats culture democracy Eastern Europe economic ecumenical ethics evangelical faith Father freedom gion Gleb Gleb Yakunin groups ideology Institute Islamic Jewish Jews journal Kiev Kondrusiewicz leaders leadership Macedonian major Metropolitan moral Moscow Moscow Patriarchate Muslims nationalist Nauka i religiia Ogorodnikov organized Ortho parishes party past Patriarch Aleksi perestroika persecution Petersburg Poland political Polyakov population post-communist Press priests problems Protestant recent reform reli religion religious Revolution role Roman Catholic Church Russian Christian Democratic Russian Orthodox Church Russian society schools sectarians secular seminaries Serbian Orthodox Church Serbs situation social Soviet Union spiritual theologians theological education thodox tion totalitarian tradition Tsarist Ukraine Ukrainian USSR Viktor Aksiuchits vision Vladimir Vladimir Soloviev Vybor Western Yakunin Yeltsin Yugoslavia Zagorsk
Page 103 - Draw not nigh hither; put off thy shoes from off thy feet; for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.
Page 149 - The Church on earth is by its very nature missionary since, according to the plan of the Father, it has its origin in the mission of the Son and the Holy Spirit5 This plan flows from "fountain-like love,
Page 62 - David Lowenthal, The Past Is a Foreign Country (Cambridge: Cambridge University Press, 1985).
Page 57 - The opposition of future to past or past to future is absurd. The future brings us nothing, gives us nothing; it is we who in order to build it have to give it everything, our very life. But to be able to give, one has to possess; and we possess no other life, no other living sap, than the treasures stored up from the past and digested, assimilated, and created afresh by us. Of all the human soul's needs, none is more vital than this one of the past.
Page 59 - And thus we are witnesses to a bizarre state of affairs: society has freed itself, true, but in some ways it behaves worse than when it was in chains. Criminality has grown rapidly, and the familiar sewage that in times of historical reversal always wells up from the nether regions of the collective psyche has overflowed into the mass media, especially the gutter press. But there are other, more serious and dangerous, symptoms: hatred among...
Page 59 - Alone in the world, we have given nothing to the world, taken nothing from the world, bestowed not even a single idea upon the fund of human ideas, contributed nothing to the progress of the human spirit, and we have distorted all progressivity which has come to us. Nothing from the first moment of our social existence has emanated from us for man's common good; not one useful idea has germinated in the sterile soil of our fatherland; we have launched no great truth; we have never bothered...
Page 41 - We cannot go through another ten years like the ten years at the end of the twenties and the beginning of the thirties without having the most far-reaching consequences upon our economic and social system.
Page 101 - Mongol conquest, that is, approximately from the middle of the thirteenth to the middle of the fourteenth century.
Page 82 - Princeton, he was the founding secretary of the Kennan Institute for Advanced Russian Studies at The Wilson Center in Washington and served for eleven years as president of Oberlin College in Ohio.