Thinking Orthodox in Modern Russia: Culture, History, Context

Preface

Preface The idea for this volume arose during a conversation between the two editors, one of whom was looking toward the end of her career, the other just beginning his. Both had wondered independently what had become—nearly two decades hence—of the ambition to found a new field of study within the American academy as stated in the landmark volume Russian Religious Thought (University of Wisconsin Press, 1996). From this fortuitous discussion grew a round-table discussion at the 2010 meeting of the Association for Slavic, East European, and Eurasian Studies (ASEEES), followed by an international symposium in the spring of 2011 in Madison, Wisconsin, and the draft of a volume of collected essays, all under the working title of Rethinking Russian Religious Thought. The success of those endeavors, now published under the title Thinking Orthodox in Modern Russia: Culture, History, Context, proves that the original volume’s aspirations were indeed broadly achieved. Within the pages of the new volume, we discover a rich discussion about the diverse ways in which Russian Orthodoxy is studied by English-language scholars, many of whom acknowledge that their first exposure to the area came from a reading of Russian Religious Thought. That the contributors were trained in a variety of disciplines , from history to literature to philosophy to religious studies, testifies to the interdisciplinary nature of the field that was posited by the original volume. And that so many of the scholars who provide chapters are in the beginning of their careers points to a bright future for the study of the many ways in which one might “think Orthodox in modern Russia.” Together, the editors of this volume would like to thank the Alice D. Mortenson/Michael B. Petrovich Chair Fund, the Worldwide Universities Network (WUN), the George L. Mosse Program in History, the Association for the Study of Eastern Christian History and Culture (ASEC), the Wisconsin ix Alumni Research Foundation (WARF), the Graduate School of the University of Wisconsin–Madison, and Indiana University for providing financial and institutional support. Judith Deutsch Kornblatt further acknowledges the scores of teachers and students without whom her long career would not have been possible. In particular, she would like to single out Professor Emeritus Richard Gustafson, with whom she edited the original volume of Russian Religious Thought. His teaching, his mentorship, his collegiality, and his friendship have meant the world to her. The late Robert Maguire stepped in as advisor for a dissertation on the Cossacks when Judith’s attempt to study Russian religious thought during the Brezhnev era proved just about impossible, and ever maintained a faith in her return to the religious writing of the poet and philosopher Vladimir Solov’ev, along with a readiness to engage with her in spiritual debate. Robert Belknap, who served as advisor and reader along with Gustafson and Maguire, pushed Judith in new directions when, having learned of her interest in Russian Orthodoxy, he suggested she spend some time sitting in the courtyard of Saint John the Divine, near Columbia University, and contemplate the similarities and differences of the various Christian denominations. The late Father John Meyendorff welcomed her into classes at Saint Vladimir’s Seminary outside of New York City, and introduced her to the history of Orthodoxy. At the same time, Paul Valliere helped launch Judith on her journey in the world of Orthodoxy, accompanied her on it all along the way, and kindly agreed to contribute his wisdom in the afterword of this volume. Thanks are also due to David Bethea, who mentored Judith within the hallowed walls of Van Hise Hall and only later in their intellectual collaboration came to see the joy of studying Russian religious thought. Equally important has been the career-long mentorship of Caryl Emerson, who never fails to see the value in any thought, no matter how inchoate. These individuals, along with all other colleagues, current and past, have helped shape Judith into the scholar she has become. Although too numerous to name, Judith cannot fail to thank all the selfproclaimed members of the “Russian religious mafia” that gathered at national and international conferences to discuss the intricacies of a field that was only beginning in the United States. Thank you all for your role in the establishment of this endeavor. She would also like to thank the professionals at the University of Wisconsin Press, and especially Gwen Walker, who made the transition from graduate student to editor with amazing grace and intelligence. Patrick Michelson also traveled...