Russian Orthodox Church

Eight weeks after the falsified Belarusian presidential elections, country-wide protests remain steady, and fervent democratic activism has arisen among an unsuspecting source—the Catholic Church. American Christians should follow and take a vocal stance for the Belarusian future.

To better grasp Russian conduct, past and present, we would do well to understand its religious sources in Orthodox Christianity.

While many aspects of the Russo-Ukrainian war—such as the annexation of Crimea, the shootdown of passenger airliner MH17, and the creation of an autocephalous Ukrainian Orthodox Church—have been widely discussed by experts, the plight of religious minorities in occupied eastern Ukraine has largely gone ignored.

Fyodor Dostoevsky uses “Russian God” to refer not to European, or Western God, but to unique aspects of Russian Orthodoxy with its unique emphasis on sobornost’.

In Holy Rus’, Burgess shows what happens when a Calvinist who knows little about Russian Orthodoxy lives (temporarily) in Russia.

Dmitry Adamsky’s outstanding Russian Nuclear Orthodoxy explains the religious imagination that has swept not only through the Russian nuclear arsenal since 1991, but also into all levels of the country’s nuclear tirade, military forces, and even Russian foreign policy more broadly.

It’s hard to overstate the importance of Ukraine to Russia: in addition to Greater Russia, there is Holy Rus. Now the Ukrainian Orthodox Church is independent, which has the potential to be a seminal event in the history of both countries.

What on the surface seems simply an esoteric argument over ecclesiastical jurisdiction is anything but. At the heart of the schism lie the ideological underpinnings for Putin’s new nationalism, and its violent manifestations in eastern Ukraine and Crimea.

In a Byzantine relationship, a church can be forgiven for choosing not to denounce the government publicly. Henry Sloane Coffin…