Head of the Organising Committee
Sanna Turoma
sanna.turoma [at] helsinki.fi

Conference Coordinator
Kaarina Aitamurto
kaarina.aitamurto [at] helsinki.fi

Conference Secretary
Maarit Elo-Valente
maarit.elo-valente [at] helsinki.fi

Conference Intern
Miikka Piiroinen
miikka.piiroinen [at] helsinki.fi

Conference e-mail:
fcree-aleksconf [at] helsinki.fi


The Aleksanteri Institute

Unioninkatu 33 (P.O. Box 42)
00014 University of Helsinki
phone +358-(0)50-3565 802

aleksanteri [at] helsinki.fi

 

Past Aleksanteri Conferences

Igor Mikeshin (Aleksanteri Institute, University of Helsinki, Finland)

Russian Evangelicalism Globalized

My paper regards Russian Evangelicalism as a glocal (global and local at the same time) phenomenon. Main Protestant "born-again" denominations (Baptists, Pentecostals, Seventh-Day Adventists, and various kinds of Charismatic Churches) share all traditional features, commonly associated with their names. However, most of them also represent a uniquely Russian kind of Evangelicalism, heavily influenced by the Russian Synodal translation of the Bible, history of oppressions from the authorities, interrelations with the dominating Orthodox Church, sociocultural context of contemporary Russia, and misunderstanding and neglect from the general population. Firstly, I give a historical outline of Russian Evangelicalism. The first Evangelical groups formed in the late 19th century. After liberalization of legislature in 1905, and especially in the early 20s, Evangelicals enjoyed some freedom. This ended with the Stalin's oppressions in the 30-40s and anti-religious campaign of the 60s. The new Post-Soviet era started with a religious uprising due to liberalization of religious policy after the collapse of the Soviet Union. Nowadays, Evangelicals occupy an ambiguous position in Russia: they are very numerous and active in missionaries and social support, but marginal in the media and alienated by the Orthodox Church and general population. Secondly, I provide a reflection on theology and dogmatics of the Russian Baptist Church, as an example of constructing a peculiar narrative of Russian Evangelicalism. This narrative includes Russian history, culture, language, and specific Russian translation of the Bible, in particular. Glocalization, thus, is represented by transforming classical Protestant dogmatics of Martin Luther, Jean Calvin, and Jacobus Arminius, shared by Evangelicals worldwide, formulating an explicit response to the dominating Orthodox doctrine and everyday challenges of Contemporary Russia