A world Without Islam pdfdrive com

Chapter Seven: The “Third Rome” and
Russia
Numerous legendary accounts exist of Russia’s choice of Orthodox
Christianity, including the well-known maxim that “drinking is the joy of the
Rus; we cannot live without it.”
Philotheus’s letter is quoted in Theodore Pulcini’s “Russian Orthodoxy and
Western Christianity,” Russia and Western Civilization (New York: M. E.
Sharpe, 2003), 89. Pulcin’s article cites Nicolas Zernov’s The Russians and Their
Church (Crestwood, NY: St. Vladimir’s Seminary Press, 1978), 49.
Eric Ormsby reviewed Andrew Wheatcroft’s The Enemy at the Gate:
Hapsburgs, Ottomans, and the Battle for Europe, New York Times, June 15,
2009, BR22.
For the section on Russian philosophy and culture and anti-Westernism, I
again relied on Vasilios N. Makrides and Dirk Uffelman’s “Studying Eastern
Orthodox Anti-Westernism: The Need for a Comparative Research Agenda.” It
is available online at
http://www.unierfurt.de/orthodoxes_christentum/worddocs/makridesleeds1.doc.
The extract on evangelism in Russia and the Orthodox Church’s 1,005-year-
old traditions are from Patricia Lefevere’s “Tide of Evangelism May Swamp
Religious Freedoms—Russia,” National Catholic Reporter, June 18, 1993.
The passage featuring the words of Valery Ganichev is drawn from Olga
Kostromina and Yelena Dorofeyeva’s “World Council of Russian People
Denounces Sects, Immorality,” Itar-Tass via COMTEX, December 13, 2001.

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Chapter Eight: Russia and Islam
The extract focusing on Makarii’s influence is drawn from Matthew P.
Romaniello’s “Mission Delayed: The Russian Orthodox Church after the
Conquest of Kazan,” Church History, September 1, 2007. See
http://goliath.ecnext.com/coms2/summary_0199-7006685_ITM
.
The quotes about Moscow’s desire to “transform religious authority” and
how Russia came to play the role of “defender of the state” are from Robert D.
Crews’s For Prophet and Tsar: Islam and Empire in Russia and Central Asia
(Cambridge: Harvard University Press, 2006), 2. The observations that the
Russian state claimed its authority was “grounded in religion” and based on a
“shared moral universe” are drawn from pages 7–8 of the same source.
Some of the background information on Jadidism is from Daniel Kimmage’s
“Central Asia: Jadidism—Old Tradition of Renewal,” Radio Free Europe/Radio
Liberty, August 9, 2005. You can read the article at
http://www.rferl.org/content/article/1060543.html
.
Gaspirali is quoted in S¸ener Aktürk’s “Identity Crisis: Russia’s Muslims in
the Debate over Russian Identity vis-à-vis Europe,” International Affairs
Journal, UC Davis, December 31, 2005. The italics are mine.
Much of the information on Russian politics as they relate to Russian
Muslims is drawn from Shireen T. Hunter’s Islam in Russia: The Politics of
Identity and Security (Armonk, NY: M. E. Sharpe, 2004), 15–21.
Information about Sultan-Galiev can be found in Maxime Rodinson and
Richard Price’s article “Sultan Galiev—A Forgotten Precursor: Socialism and
the National Question,” October 2004, which can be found at
http://www.europe-solidaire.org/spip.php?article3638
.
The long quote from Sultan-Galiev is from Mirsäyet Soltan˘gäliev, quoted
from I. G. Gizzatullin, D. R. Sharafutdinov (compilers), Mirsaid Sultan-Galiev.
Stat’i, Vystupleniya, Dokumenty (Kazan’: Tatarskoe Knizhskoe Izdatel’stvo,
1992), 52. Cited by Wikipedia.
The quote from Dmitry Shlapentokh is from his article “Islam and Orthodox
Russia: From Eurasianism to Islamism,” Communist and Post-Communist
Studies 41 (2008). The italics are mine.

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