Holy Rus': The Rebirth of Orthodoxy in the New Russia by John P. Burgess

Abstract

Reviewed by: Holy Rus': The Rebirth of Orthodoxy in the New Russia by John P. Burgess Sergei Chapnin Translated by Misha Cherniak John P. Burgess. Holy Rus': The Rebirth of Orthodoxy in the New Russia. (New Haven, CT: Yale University Press, 2017. 267 pp. What is happening to the Russian Orthodox Church? Why does it see its mission in the way it does? How can we describe and account for its particular modes of interaction with other Christian communities and denominations? Why has it chosen to cooperate so closely with the current political regime in Russia? Judging by its behavior, at times quite unpredictable, it seems as if there was something wrong with the Church of Moscow. Otherwise, how can one explain the recent developments as well as the motives behind the actions of the patriarch, the bishops, and the priests? Some, like the Vatican officials, prefer to shy away from the uncomfortable questions and pretend "everything is ok," or even "better than ever." Religious scholars and theologians tend to consider specific cases and issues and refrain as much as possible from wide generalizations. Over the last three to four years, any comments on the situation even slightly evoking a personal testimony or an independent analysis have started to attract a lot of attention across the full range of contexts. That is why new publications where facts, [End Page 212] analysis and personal testimony are intertwined are so important. John P. Burgess has chosen a risky, if not a provocative, title for his work: Holy Rus' leads one to expect a book on Medieval Russia. It is only the subtitle that betrays the real time-frame and concept, The Rebirth of Orthodoxy in the New Russia. I can honestly admit that the feeling that accompanied me when I first got hold of a copy of this book was anxiety. Where would taking the notion of Holy Rus' as a basis for describing the post-Soviet processes in Russia bring us? Is it yet another account of an American tourist enchanted by Orthodox aesthetics and carried away by Eastern Christian rituals and traditions? However, the book turns out to be a well-written, solid one. Its author gives us a broad picture of the ecclesiastical life in Russia, portraying key trends and events and drawing peculiar sketches from real life. Here I would especially highlight chapter 6 with its accurate depiction of the parish life revival and spot-on attention towards the liturgy and its key elements: sermons and parishioners' partaking in the Eucharist. When explaining the issue of "in-Churching," Burgess doesn't fail to mention the reasons behind the "de-Churching" process. He gives a sober summary of the statistical data on Russians' self-identification as Orthodox versus the Russians' actual church attendance. In a way, Burgess resembles a medieval chronicler who patiently works his way through multitudes of events, names of hierarchs, priests, and laity related to specific issues, as well as basic documents and key speeches. He treats everything under his consideration with fairness and kindness. The way he profiles Church liberals and conservatives makes it almost impossible to believe that these two noble groups could be in a long-standing and extremely bitter conflict. Surprisingly enough, he fittingly adorns his narrative with the depiction of seemingly regular events taking place within the circle of his Russian friends, as well as the friends' reactions to those events. Burgess never gives us full names of his acquaintances, as if to underline that these reactions, of bewilderment or other strong emotions, are those of a common believer. Without a doubt, this account has already claimed a special place among the books and research papers on the post-Soviet period in the history of the Russian Orthodox Church. Burgess does not simply embark on a venture of describing the internal processes of the Russian Church. He aims to present the self-consciousness of Orthodox believers. Since discerning religious life as such from national myths and state propaganda is a serious challenge, the task Burgess sets for himself is hazardous. On more than one occasion, Burgess fails to show such discernment. His book reminds me of mosaics: if one looks at...