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ACKNOWLEDGMENTS Research for this book was funded by the Fulbright-Hays Doctoral Dissertation Research Abroad program, the International Research and Exchanges Board (with funds from the National Endowment for the Humanities and the U.S. Department of State), the University of North Carolina at Chapel Hill, and United Theological Seminary in Dayton, Ohio. I thank these programs and organizations for their financial support. I also express my gratitude to the many people who aided in the completion of this work. Donald J. Raleigh has been a friend, colleague, and mentor who guided my development as a historian in countless ways. Gregory L. Freeze provided invaluable support in all areas of Russian church history and willingly shared his vast experience with me. Time and again, Mikhail Odintsov pointed me toward archives that contained important documents on the church. Leonid Vaintraub became a valued friend as we worked to uncover the forgotten history of Orthodoxy in Soviet Russia; he and his family—Lena, Olga, and Tanya—welcomed me into their home and fed me more times than I can remember. I am indebted to Bill Husband for his extensive, insightful comments on an earlier version of this work as well as his friendship and generosity of spirit. It has been a joy and privilege to work with Janet Rabinowitch, Kate Babbitt, and Jane Lyle at Indiana University Press. Many other scholars and archivists in Russia and North America gave of their time and knowledge, so I would also thank Victoria Alexander, Fr. Vitalii Burovoi, Mark Chavez, Heather Coleman, Bill Hutchison, Mikhail Iroshnikov, Peter Kaufman, Andrei Kozarzhevskii, Daria Lomareva, Arto Luukkanen, Donald Mathews, Brenda Meehan, Dan Peris, Irina Poltavskaia, Vera Shevzov, Fr. Alexander Troitskii, Nina Tumarkin, Olga Vasileva, and Glennys Young. This work would never have been completed without personal support from many people. In particular, I wish to acknowledge dear Russian friends (Zhenia Tsygankova; Slava Riabov; and Igor, Marina, and Katya Talashov ); students, friends, and colleagues at United Theological Seminary (especially Jon Thompson, Betty Stutler, Jim Cunningham, Ty Inbody, Kathy Farmer, and Tom Dozeman); and friends from graduate school in Chapel Hill (Kate Transchel, Paula Michaels, Doris Bergen, Betsy Hemenway , Jeff Jones, and Dave Nordlander). An earlier version of Chapter 5 appeared as “The Heresy of ‘Bolshevik ’ Christianity: Orthodox Rejection of Religious Reform during NEP” in Slavic Review 55, no. 3 (Fall 1996): 614–635. I thank the American Association for the Advancement of Slavic Studies for granting me the right to publish it in this volume. Finally, in the Russian tradition of saying the most important things last, I am grateful to Rick and Chuck for living with this project for as long as they can remember and to Lara for sharing a passion for the church in modern Russia. xvi ACKNOWLEDGMENTS ...

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