Abstract
John Burgess’s book both fascinates and disappoints the reader. Through interesting microhistories, the book gives a fresh and unique access to the contemporary Russian Orthodox lived religion. It is even more fascinating as it is written by an American Presbyterian theologian who became fascinated by Orthodox Christianity and its vision of Russia. To such a point that during one Easter morning, he “could glimpse Holy Rus’” (p. 4). However, the way the author understands Holy Rus’ and describes the link between Orthodoxy and the Russian nation leaves the reader with more questions than answers. One may say that my criticism is unfounded because Burgess clearly states at the beginning of the book that his definition of Holy Rus’ is “personal and idiosyncratic” (p. 5). But at the same time the author does not want his book to be perceived as “a journalistic report” and declares that his goal is to show “that the Orthodox Church in Russia today is seeking to re-create … Holy Rus’” (p. 5). Is it really the conclusion that emerges from the book? Text in English DOI: 10.25285/2078-1938-2020-12-3-202-206
Highlights
What Burgess’s book offers, is the ethnographic theology
He visited Russia many times on shorter trips. In the beginning he wanted to work in the libraries and study the Orthodox theology, but as his knowledge of the Russian language was insufficient for scholarly research, he started to visit parishes and monasteries and talk to priests, monks, laypeople, and parishioners to understand what he calls “lived theology” (p. 5)
Burgess does not refer to the methods of and literature on ethnographic theology, and, as a result, his book is somewhat parallel to the ongoing vigorous discussion on the ethnographic turn in Christian theology and ethics
Summary
What Burgess’s book offers, is the ethnographic theology. The ethnographic theology is a rapidly developing spiritual discipline, generously drawing on anthropology. The book is divided into seven chapters, each dedicated to a different aspect of church life—Holy Rus’, the rebirth of Orthodoxy, religious education, social ministry, the new martyrs, parish life—with the final chapter making some predictions about the future of the Orthodox Church in Russian society.
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