missionary Church, and state policy of allowing religious and cultural differences
gave the empire stability.
*****
On the concept of confessionalization, see Alfons Brüning,“Confessionalization in the
SlaviaOrthodoxa (Belorussia, Ukraine, Russia)? Potential and Limits of a Western
Historiographical Concept,”in Thomas S. Bremer,Religion and the Conceptual Boundary
in Central and Eastern Europe: Encounters of Faiths(Houndmills: Palgrave Macmillan,
2008), 66–97. An Orthodox theologian on the spirituality of Orthodoxy: John Anthony
McGuckin,Standing in God’s Holy Fire: The Byzantine Tradition(Maryknoll, NY: Orbis
Books 2001).
On hesychasm: Paul Bushkovitch,“The Limits of Hesychasm: Some Notes on Monastic
Spirituality in Russia 1350–1500,”Forschungen38 (1986): 97–109;Nil Sorsky: The
Authentic Writings, trans., ed., and introd. David M. Goldfrank (Kalamazoo, Mich.:
Cistercian Publications, 2008); Robert L. Nichols,“The Orthodox Elders (startsy)of
Imperial Russia,”Modern Greek Studies Yearbook1 (1985): 1–30.
On church politics and spiritual trends, see John Meyendorff,Byzantium and the Rise of
Russia: A Study of Byzantino-Russian Relations in the Fourteenth Century(Cambridge and
New York: Cambridge University Press, 1981); Robert Romanchuk,Byzantine Hermen-
eutics and Pedagogy in the Russian North: Monks and Masters at the Kirillo-Belozerskii
Monastery, 1397– 1501 (Toronto: University of Toronto Press, 2007); Paul Bushkovitch,
Religion and Society in Russia: The Sixteenth and Seventeenth Centuries(New York and
Oxford: Oxford University Press, 1992).
On holy fools, see S. A. Ivanov,Holy Fools in Byzantium and Beyond(Oxford: Oxford
University Press, 2006). Policing of heresy and cults: David Goldfrank,“Theocratic
Imperatives, the Transcendent, the Worldly, and Political Justice in Russia’s Early
Inquisitions,”in Charles E. Timberlake, ed.,Religious and Secular Sources in Late Tsarist
Russia(Seattle and London: University of Washington Press, 1992), 30–47; Isolde
Thyrêt,“Muscovite Miracle Stories as Sources for Gender-Specific Religious Experience,”
in Samuel H. Baron and Nancy Shields Kollmann, eds.,Religion and Culture in Early
Modern Russia and Ukraine(De Kalb, Ill.: Northern Illinois University Press, 1997),
115 – 31.
On Orthodox revival in Ukrainian lands: David A. Frick,Meletij Smotryc’kyj(Cambridge,
Mass.: Distributed by Harvard University Press for the Harvard Ukrainian Research
Institute, 1995); David Saunders,The Ukrainian Impact on Russian Culture, 1750– 1850
(Edmonton: Canadian Institute of Ukrainian Studies, University of Alberta, 1985);
Serhii Plokhy,The Origins of the Slavic Nations: Premodern Identities in Russia, Ukraine,
and Belarus(Cambridge: Cambridge University Press, 2006) and hisThe Cossacks and
Religion in Early Modern Ukraine(Oxford: Oxford University Press, 2001).
On conversion and attitudes to other faiths: Paul Bushkovitch,“Orthodoxy and Islam in
Russia 988–1725,”Forschungen zur osteuropäischen Geschichte76 (2010): 117–43; Val-
erie A. Kivelson,Cartographies of Tsardom: The Land and its Meanings in Seventeenth-
Century Russia(Ithaca, NY: Cornell University Press, 2006); Michael Khodarkovsky,
“The Conversion of Non-Christians in Early Modern Russia,”in Robert P. Geraci and
Michael Khodarkovsky, eds.,Of Religion and Empire: Missions, Conversion, and Tolerance
in Tsarist Russia (Ithaca, NY: Cornell University Press, 2001), 115–43; Gary
M. Hamburg,“Religious Toleration in Russian Thought, 1520–1825,”Kritika: Explor-
ations in Russian and Eurasian History13 (2012): 515–59.Varieties of Orthodoxy 263