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The Cultural Mission of Russian Orthodoxy

Published online by Cambridge University Press:  23 August 2011

Robert P. Casey
Robert P. Casey
Affiliation:
Brown University
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Extract

A generation ago the study of Russian church history was considered a highly specialized field. Outside Slavic lands little attention was paid to it and in Heussi's great compendium of church history the sections on Russia occupy hardly more than a page. Similarities and differences between Russian and Roman or Anglican theology interested enthusiasts for the restoration of unity between Eastern and Western Christianity and this led in some instances to serious historical study. The names of Palmer, Neale, Stanley and Fortescue in England, of Palmieri in Italy and d'Herbigny in France, not to mention other scholars associated with the excellent publications of the Pontifical Institute of Oriental Studies, are familiar in this connection. The Ecumenical Movement after 1918 effected a wider and better understanding of the Russian Church especially in England and America. No general and popular interest, however, was stimulated or sustained.

Type
Research Article
Information
Harvard Theological Review , Volume 40 , Issue 4 , October 1947 , pp. 257 - 275
Copyright
Copyright © President and Fellows of Harvard College 1947

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References

1 Cross, S. H., The Russian Primary Chronicle (Harvard Studies in Philology and Literature xii) Cambridge, Mass., 1930, p. 137Google Scholar. Slavic text in Polnoe Sobranie russkich Letopisei I. 1, 2nd ed., Leningrad, 1926, col. 26.

2 Cross, p. 151; P.S. col. 32.

3 Cross, p. 160; P.S. col. 47.

4 Cross, pp. 168–169; P.S. cols. 60–62.

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16 Ignatius Diaconus, Vita Nicephori (ed. de Boor), p. 149; F. Dvornik, Les légendes de Constantin et de Méthode vues de Byzance (Byzantino-slavica Supplementum I) Prague, 1933, p. 28.

17 Cross, p. 304.

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23 Op. cit., p. 96.

24 Op. cit., p. 135.

25 Op. cit., p. 164.

26 Review of Religion, May 1944, p. 371.