Reform and Revival in Moscow's Orthodox Community: A Focused Insight
Journal name: Archives De Sciences Sociales Des Religions
Original article title: Reform and Revival in Moscow Orthodox Communities
The journal “Archives of Social Sciences of Religions” publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales”)
This page presents a generated summary with additional references; See source (below) for actual content.
Subtitle: Two Types of Religious Modernity
Alternative title(s): Réforme et Renaissance dans les communautés orthodoxes moscovites. Deux types de modernité religieuse
Reforma y revitalización en los comunidades Ortodoxas de Moscú. Dos tipos de modernidad religiosa
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
Alexander Agadjanian
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly”)
Full text available for: Reform and Revival in Moscow Orthodox Communities
Year: 2013 | Doi: 10.4000/assr.25058
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
1) Introduction
This paper examines the notion of religious modernity within the context of the Russian Orthodox Church, particularly focusing on two unique communities in Moscow. These communities represent different trajectories of post-Soviet religious expression, embodying a quest for modernity that contrasts with mainstream Orthodox practices. The author explores the formation, identity, and leadership dynamics of these communities while analyzing their significance in the broader landscape of Russian Orthodoxy and society.
2) The Quest for Religious Modernity
One important concept discussed is the idea of “religious modernity,” which is defined through the lens of post-Soviet religiosity. This modernity is characterized by various expressions of faith that transcend traditional practices, allowing for individual interpretation and contemporary relevance. The two studied communities, the Commonwealth of Small Orthodox Brotherhoods and the St. Cosmas & Damian parish, strive for a more engaged and relevant form of Christianity. This quest often positions them at odds with the mainstream Orthodox Church, as they prioritize personal spirituality and community involvement over conventional religiosity.
3) Spiritual Authority and Community Dynamics
The dynamics of spiritual authority in these communities differ significantly. The Commonwealth, led by Father Georgii Kochetkov, exhibits a more hierarchical and structured approach to community life, emphasizing rigorous catechization and adherence to a defined set of practices. In contrast, the St. Cosmas & Damian parish, associated with Father Alexander Men and his successors, is characterized by a looser, more flexible framework that allows for diverse expressions of faith and inclusivity. This divergence highlights the varying methods by which authority is manifested and experienced within these subcultures.
4) Personal Charisma and Leadership
Personal charisma plays a pivotal role in shaping the identities of both communities. Kochetkov's strong leadership style in the Commonwealth incited controversy and resulted in administrative repression due to its radical reforms, contrasting with Borisov's more adaptive and conciliatory leadership in the C&D community. While Kochetkov cultivated a tightly-knit, exclusive environment focused on transformative experiences, Borisov fostered a diverse congregation that incorporated a wider range of practices. The charisma of these leaders not only influences individual experiences but also shapes the overarching community culture.
5) The Role of Community within Society
The paper also emphasizes the significance of community in addressing the social needs of modern urban Russians. Both groups navigate the tension between tradition and modernity by providing spaces for genuine social connection, education, and charity. While they are integral to the Russian Orthodox landscape, their unique characteristics give them a marginal existence in broader societal contexts dominated by secular ideals. This duality of being both central and marginal is indicative of their role as sites of innovation and negotiation within the traditional church framework.
6) Conclusion
In conclusion, the exploration of the Commonwealth and St. Cosmas & Damian parish reveals contrasting models of religious modernity in the Russian Orthodox context. Through their unique structures, leadership styles, and community practices, both groups illuminate the complexities of contemporary faith expressions that seek relevance in modern society. As they navigate their positions within the broader religious landscape, these subcultures exemplify the ongoing negotiation of faith, identity, and social connection in a rapidly changing world.
FAQ section (important questions/answers):
What is the focus of Agadjanian's paper on Moscow Orthodox communities?
Agadjanian's paper examines two Moscow Orthodox communities seeking 'religious modernity' amidst contrasting spiritual authority structures, focusing on their quest for relevance within a changing society.
What are the two communities studied in the paper?
The two communities are the Preobrazhenskoe Commonwealth of Small Orthodox Brotherhoods and the St. Cosmas & Damian parish, each representing unique approaches to faith and community-building.
How do the communities define their approach to religious modernity?
Both communities prioritize a Christocentric focus, emphasizing spiritual experience and ecclesiastical relevance over traditional orthodox practices that emphasize rituals and cultural aspects.
What distinguishes the Preobrazhenskoe Commonwealth from the St. Cosmas & Damian parish?
The Commonwealth has a more rigid and hierarchical structure, promoting strict membership and communal identity, while the C&D parish is more flexible and inclusive, fostering a looser community.
What role did Father Georgii Kochetkov play in these communities?
Father Georgii Kochetkov was a reformist leader of the Commonwealth, initiating significant changes to liturgy and community life, which eventually led to tensions with the church hierarchy.
What influences shaped the identity of these communities?
Both communities draw upon historical legacies of Russian religious figures, emphasizing a chain of memory that links their practices to early Christianity, marking their distinct identities within Orthodoxy.
How do the communities relate to Russian society at large?
Despite being part of the Russian Orthodox Church, both communities occupy a marginal position within a predominantly secular society, yet actively engage with broader societal changes and challenges.
Glossary definitions and references:
Theological and religious glossary list for “Reform and Revival in Moscow's Orthodox Community: A Focused Insight”. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Priest:
In the contexts of both the Commonwealth and the C&D parish, the role of the priest is essential as they lead the religious community, guiding rituals and fostering the spiritual growth of their congregation. The priest’s authority shapes the worship experience, influencing the structure of faith and the identity of the community.
2) Spiritual:
The spiritual emphasis in these communities focuses on personal transformations and collective experiences of faith that reflect deeper meanings in a post-Soviet context. This kind of spirituality aims to connect individuals with God while fostering a strong identity within the church community, leading to meaningful practices of worship.
3) Identity:
The identity of each community is shaped not only by its adherence to Orthodox traditions but also through their modern interpretation of faith expressed in their unique practices and spiritual life. This identity forms a significant aspect that enhances member commitment and creates a clear delineation from mainstream Orthodox subcultures.
4) Faith:
Faith serves as a foundational aspect that embodies belief in Christ, driving the core practices and communal bonds within both subcultures. This faith, as expressed in their worship and commitment to shared values, becomes a central pillar that anchors their spiritual lives in contemporary society.
5) Commitment:
Commitment in these communities reflects the depth of members' dedication to their spiritual paths. This commitment shapes not only individual lives but also solidifies the communal aspect of faith, promoting an active involvement in religious practices and fostering a supportive environment for spiritual growth.
6) Space:
The church space for both communities serves as a physical and spiritual environment conducive to worship and fellowship. This space is not merely a location but also a metaphorical zone where faith and identity interconnect, allowing members to engage deeply with their religious practices and community life.
7) Experience:
Experience in these Orthodox communities encompasses both personal and communal aspects of faith journey. It reflects how members are transformed through worship and community interactions, leading to profound spiritual and emotional growth while also shaping their identities within the broader faith context.
8) Religion:
Religion, in the context of these Orthodox communities, represents a complex framework through which individuals navigate their belief systems and practices. It intertwines with modernity as these groups seek to interpret traditional doctrines in ways that resonate with contemporary urban life and ethos.
9) Network:
The network of relationships within these communities signifies connections formed between members based on shared beliefs and practices. This network enhances their sense of belonging and identity, providing both social support and a platform for religious education and engagement in communal worship.
10) Worship:
Worship is a vital practice within both communities, reflecting their unique spiritual approaches and christocentric focus. The way worship is conducted conveys their commitment to relevant expressions of faith that connect the historical traditions of the Church with the modern urban context.
11) Image:
The image projected by these communities is integral to their identity, influencing how they are perceived both within and outside the Orthodox Church. This image often contrasts with mainstream Orthodox practices, showcasing a commitment to spiritual authenticity and reform.
12) Repression:
Repression faced by these communities, particularly against the Commonwealth led by G. Kochetkov, highlights the tensions within the Orthodox Church. These pressures often result in challenges to their identities and practices, prompting responses that shape their future trajectories in faith and community life.
13) Pilgrimage:
[see source text or glossary: Pilgrimage]
14) Discipline:
Discipline within these communities reflects a structured approach to faith and practice that often contrasts with the more relaxed nature of mainstream congregations. This discipline shapes the spiritual lives of members, fostering a deeper sense of commitment to ecclesiastic duties and community cohesion.
15) Language:
Language plays a crucial role in shaping worship experiences within these communities, as efforts towards linguistic reform aim to make liturgical practices more accessible. By integrating modern Russian into worship, these communities seek to bridge traditional practices with contemporary understanding for their congregation.
16) Child (Children):
Engagement with children and their spiritual upbringing is a focus in these communities, promoting education and practices that instill faith from a young age. This commitment extends their religious identity into future generations, ensuring the continuity of their distinctive spiritual practices.
17) Interior:
[see source text or glossary: Interior]
18) Family:
The sense of family within these communities enhances the bonds among members, creating a supportive environment for spiritual growth. This familial aspect fosters a welcoming atmosphere that encourages deeper involvement in communal worship and reinforces shared identities.
19) Prayer:
Prayer is a central element that connects members of both communities in their spiritual practice. The ways in which prayer is integrated into services and personal life reflect their approach to worship, emphasizing personal connection with the divine and group solidarity.
20) Memory:
Memory serves as a critical aspect of the identity formation within these communities, linking past traditions to contemporary practices. Through rituals and shared experiences, memory fosters an understanding of their place within the broader context of Orthodox faith in modern society.
21) Praise:
[see source text or glossary: Praise]
22) Praxis:
Praxis in these communities reflects the lived embodiment of faith, where ritual actions are informed by deep theological understanding. This underscores the connection between belief and practice, highlighting how members engage with their faith in daily life.
23) Death:
[see source text or glossary: Death]
24) Power:
The concept of power manifests in the dynamics of spiritual authority within these communities. It influences the structure of governance, relationships among members, and how the groups navigate challenges from established church hierarchies.
25) Union:
Union among members denotes a strong sense of community and shared purpose that is critical to both groups. This sense of union is fostered through communal worship and activities that reinforce their collective identity and commitment to faith.
26) City:
The urban setting of Moscow provides a unique backdrop for the dynamics of these communities, influencing their outreach and the type of members attracted to their distinct styles of worship and spirituality within the broader societal framework.
27) Transformation (Transform, Transforming):
Transformation is a key theme in the journeys of individuals within these communities, as many undergo profound changes in their lives through faith. This transformation often reflects both personal and communal aspects, shaping their identities and future commitments.
28) Environment:
The environment in which these communities exist is marked by ongoing cultural and societal changes, influencing their practices, interactions, and understanding of faith. They adapt to this environment as they seek relevance and vibrancy in their worship.
29) Underground:
The underground roots of these communities during Soviet times contribute significantly to their identities today. These historical experiences of faith foster a sense of resilience and purpose, shaping their contemporary expressions of Orthodox spirituality.
30) Initiation:
The process of initiation in these communities reflects the importance of catechization and education, where new members are welcomed into the faith. This initiation is deliberate and underscores the commitment to instilling shared beliefs and values among congregants.
31) Confession:
Confession represents a rite that emphasizes personal honesty and spiritual growth within these communities. This practice underlines the importance of accountability and communal bonds, fostering a deeper connection with God and fellow believers.
32) Education:
Education is highly valued in both communities, focusing on theological depth and understanding of scripture. This educational approach nurtures informed faith, enhancing members' ability to articulate their beliefs and participate in church life.
33) Mysticism:
Mysticism plays a role in the spiritual experiences of members, who often seek deeper, transformative encounters with the divine. It adds a layer of depth to their worship, facilitating a personal connection that reflects their unique journeys of faith.
34) Scripture:
Scripture serves as a central text in guiding both communities' beliefs and practices. The emphasis on biblical readings aligns with their focus on informed faith and illustrates how scripture is foundational to their worship and identity.
35) Doctrine:
Doctrinal matters shape the theological foundation of these communities, providing a framework within which members understand their beliefs. This focus on doctrine distinguishes them from more ceremonial forms of Orthodox faith, aligning with their quest for relevance.
36) Devotion (Devoted):
Devotion within these communities is expressed through their commitment to faith practices and rituals. This devotion reflects a deeper emotional and spiritual connection to their faith, driving their engagement in communal worship and individual growth.
37) Rhetoric (Rhetorical):
Rhetoric plays a pivotal role in the communication of beliefs within these communities. It shapes how members articulate their spirituality and provides a vehicle for sharing their experiences, making faith relevant in their modern context.
38) Ultimate:
[see source text or glossary: Ultimate]
39) Feeling:
Feeling is central to the spiritual experiences cultivated within these communities, highlighting the emotional connections members forge through worship and shared experiences. These feelings enhance communal bonds and individual transformations, reinforcing choices made in faith.
40) Make-up:
[see source text or glossary: Make-up]
41) Extreme:
Extreme measures, as exhibited in the repression faced by certain communities, reflect the challenges encountered by groups like Kochetkov's Commonwealth. These extremities highlight the struggle for identity and the negotiation of authority within the complex landscape of contemporary Orthodox faith.
42) Thomas:
[see source text or glossary: Thomas]
43) Wisdom:
Wisdom is sought through educational initiatives in these communities, guiding members towards a deeper understanding of their faith. This wisdom supports their journeys of transformation and informs their practices of community engagement and worship.
44) Nature:
[see source text or glossary: Nature]
45) Pillar:
The concept of a pillar emerges as a metaphor for the foundational elements of faith and community within these Orthodox groups. This pillar symbolizes the essential beliefs that support their spiritual lives and communal identity.
46) Adage:
[see source text or glossary: Adage]
47) Music:
Music features prominently in worship practices, serving as an important element that enhances spiritual experiences. In these communities, music creates an atmosphere conducive to personal and collective encounters with the divine, fostering unity among members.
48) Cloth:
[see source text or glossary: Cloth]
49) Money:
[see source text or glossary: Money]
50) Frame:
The frame in which these communities operate is shaped by contemporary societal shifts and reflects their efforts to find a relevant place within Orthodox Christianity. This framing translates to their practices and beliefs that resonate with urban, educated congregants.
51) Depth:
The depth of spiritual experience is central to the identities formed within these communities. This depth reflects a longing for profound encounters with God and a commitment to nurturing personal and community life through worship and education.
52) Taste:
[see source text or glossary: Taste]
53) Pakan:
Pagan influences are acknowledged as part of the discourse within these communities when discussing the transformation of the Russian Orthodox Church and its members. This awareness helps shape their identity against influences of folk religiousness and cultural traditions.
54) Boga:
[see source text or glossary: Boga]
55) Cult:
[see source text or glossary: Cult]
56) Love:
Love is a central thematic message within these communities, focusing on the Christian call to love one another as embodied by their practices of worship and communal living. This love manifests in their relationships with each other and their understanding of faith.
57) Lead:
[see source text or glossary: Lead]
58) Hope:
[see source text or glossary: Hope]
59) Dead:
[see source text or glossary: Dead]