"This richly illustrated volume’s innovative intersciplinary approaches and engagement with the newest scholarly literature presents a new basis for exploration of holy foolishness [iurodstvo] in Russia as a unique expression of national identity. Its articles elucidate the genesis, nature, and development of the foolishness in the medi[e]val period and its on-going significance as a broadly cultural and religious paradigm. Sweeping in its scope, this volume is poineering in several respects: addressing holy foolishness from its Byzantine origins to postmodern, contemporary Russia, it offers innovative explorations of hagiographical, historical, poetic, and liturgical apsects of writings about such seeminal holy fools as Andrew of Constantinople, Isaakii of Kiev Caves Monastery and Kseniia of St. Petersburg; the first English translation of A. M.Panchenko’s classic study of holy foolish phenomenology, 'Laughter as Spectacle'; and new discussions of miniatures accompanying the text of St. Andrew’s vita. Further, it addresses foundational moments in the institutionalization of holy foolishness: the Church calendar commemorations of holy fools inherited from Byzantium; the first Russian holy foolish narrative; the genesis of the Intercession cult in the vita of Andrew the fool; the first holy foolish vita with verifiable facts about the protagonist’s life; the first canonized Russian female holy fool, Kseniia of St. Petersburg; and comprehensive treatments of holy foolery’s culturological significance for Leningrad underground poets, Soviet and post-Soviet performance art, and postmodern thinkers. The volume’s innovative interdisciplinary approaches and engagement with the newest scholarly literature assure its broad appeal to students and teachers of Russian culture, and of comparative, and religious studies, and offer a new basis for exploration of this spiritually and culturally complex phenomenon"--

There are saints in Orthodox Christian culture who overturn the conventional concept of sainthood. Their conduct may be unruly and salacious, they may blaspheme and even kill - yet, mysteriously, those around them treat them with even more reverence. Such saints are called 'holy fools'. In this pioneering study Sergey A. Ivanov examines the phenomenon of holy foolery from a cultural standpoint. He identifies its prerequisites and its development in religious thought, and traces the emergence of the first hagiographic texts describing these paradoxical saints. He describes the beginnings of holy foolery in Egyptian monasteries of the fifth century, followed by its high point in the cities of Byzantium, with an eventual decline in the twelfth to fourteenth centuries. He also compares the important Russian tradition of holy fools, which in some form has survived to this day.

This book examines the ways in which Dostoevsky's adoption and reinvention of the medieval Russian holy fool - in Russian Orthodoxy, a person who feigned madness or folly as an ascetic feat of self-humiliation - serves as a locus for a critique of his culture's increasing reliance on the scientific paradigms of Claude Bernard's physiology, and as a source of formal narrative innovation in his novels. The author first explores the paradoxical hagiography of the holy fool, whose saintly acts are disguised under the mask of demonic folly. She then traces the rise of medical science in the nineteenth century and the increasing authority of the new scientific models of human behavior, especially the all-important notion of "the normal and the pathological." The book then shifts to close readings of four of Dostoevsky's major novels - Crime and Punishment, The Idiot, The Devils, and The Brothers Karamazov - always keeping the double focus of cultural critique and formal innovation. The author examines how Dostoevsky develops a specific literary procedure that is itself "holy foolishness." That is, his novels in their structure and, in particular, in the voice of their narrators mislead, tempt, and "scandalize" the reader, much like the street theater of the medieval holy fool. This difficult relationship between reader and text is mirrored in what is represented in the text as the interaction between the holy fool and other characters. In its theoretical orientation, the book both builds from and criticizes Bakhtin's work on carnival. The author offers a less optimistic account, showing how in Dostoevsky carnival is more demonic than jubilant, particularly in The Devils, where carnival leads to a frightening chaos.

The image of St Basil's Cathedral in Moscow's Red Square is a familar Russian landmark. Yet few people know what made Basil so famous. He was a saint who wandered about naked, bullied passers-by, brawled in the market-place, and once even smashed a revered icon. Saints such as Basil overturn the conventional concept of sainthood - what, we may ask, is saintly about them? This book aims to solve the mystery by exploring the figure of the holy fool in Byzantium and in later Russianhistory.

Learn to take risks for Christ and his Gospel. Urodivoi is a Russian word meaning "holy foolishness." In this book Catherine Doherty expresses her calling to this aspect of Russian spirituality, and calls us to become fools for Christ. "Anything and everything we do must be approached with the foolishness of God, with an identification with Christ. Can you imagine anything more foolish than hanging on a cross? We are invited to open the doors of our hearts to the Lord of Love, to the foolishness of the Cross, and to become a fool for the sake of Christ, even as he became a fool for our sake. For God's foolishness is wiser than human wisdom."

This monograph explores the way that the profile and the critical functions of the holy fool have developed in European cinema, allowing this traditional figure to capture the imagination of new generations in an age of religious pluralism and secularization. Alina Birzache traces the cultural origins of the figure of the holy fool across a variety of European traditions. In so doing, she examines the critical functions of the holy fool as well as how filmmakers have used the figure to respond to and critique aspects of the modern world. Using a comparative approach, this study for the first time offers a comprehensive explanation of the enduring appeal of this protean and fascinating cinematic character. Birzache examines the trope of holy foolishness in Soviet and post-Soviet cinema, French cinema, and Danish cinema, corresponding broadly to and permitting analysis of the three main orientations in European Christianity: Orthodox, Catholic, and Protestant. This study will be of keen interest to scholars of religion and film, European cinema, and comparative religion.

A century of Russian artistic genius, including literature, art, music and dance, within the dynamic cultural ecosystem that shaped it.

Foolishness has long occupied a prominent place in Russian culture, touching on key questions of national, spiritual, and intellectual identity. Combining close readings with a contextual framework, this book offers a wide-ranging consideration of the causes and consequences of modern Russian literature's enduring quest for wisdom through folly.

Prologue. Insanity and religion -- Part I. Sanctified insanity: between history and psychology -- The paradox that inhabits ambiguity -- Meanings of insanity -- Part II. Abnormality and social change: early Christianity vs. rabbinic Judaism -- Abnormality and social change -- Socializing nature: the ascetic totem -- Epilogue. Psychology, religion, and social change