Recently the Dominican Order has been formally and canonically established in Russia and the Ukraine. This is an event that would have been undreamt of only a few short years ago. But now the question poses itself very clearly: What lies ahead for this new phenomenon? To frame the question in more precise terms: What should be its field of action?

The history of the Dominican Order in the vast lands of Russia over the past five hundred years consists of spasmodic sallies, made by individual members of the Order which have left little trace. In the last decades of the 15th century there was a Croatian Dominican, Benjamin, among the equipe of scholars centred round the bishop of Novgorod, Gennady. One of this group’s works was the translation of the Books of Wisdom from the Vulgate Latin into Slavonic, A more exotic and enigmatic Dominican figure who had a part to play in the history of Russia was Maximus the Greek. An admirer of Savonarola, he entered the Dominican community of San Marco in Florence in 1501. After abandoning that life he is next heard of as a monk on Mt Athos at the monastery of Vatopedi. From here he was invited to travel to Moscow to help in the labour of translating Greek texts into Slavonic. As was the policy of the Russians at that time, Maximos was never permitted to return to Mt Athos (it was thought that he had learned too much about Russia’s internal affairs) and he was imprisoned for some years. He eventually died in the Monastery of the Holy Trinity and St Serge outside Moscow in 1556.