Will Moscow Become The Third And Final Rome

Moscow, Constantinople (now Istanbul), and Rome itself are vitally alive in the present and are magnets for tourists. Also going back a long way, each lives in history. These cities have their points in common, each wanting to rule the world and establish Rome of the Caesars, Constantinople of the Emperors, and Moscow of the Tsars were also the Rome of St. Peter, the Constantinople of the Patriarchs, and the Moscow of the Orthodox Metropolitans. These were cities on earth that aspired to heaven, kingdoms that succeeded each other as standard-bearers of Christianity from the fourth century on. Indeed, the Russian monk declared to the Tsar: "Two Romes have fallen, but the third stands, and a fourth shall never besh the kingdom of heaven on earth. People, recognizing this, link them together as the Three Romes. These cities differ, though, in their understanding of man's nature and business. The Three Romes are three places and also states of mind. Now, with a new introduction which describes the contemporary significance to these cities this book will be assessable to the modern reader at all levels.This fascinating book weaves the past and present in a narrative that is sometimes harrowing, always vivid, and even, at times, amusing. Russell Fraser shows the reader each city as he himself saw it. He shuttles easily between today and yesterday, between today's Central Committee and Ivan the Great, between Turkish Istanbul and the golden Constantinople of Justinian, between today's Roman politics and the splendid Caesars. Great historical events, intellectual concerns, and artistic riches define the three Romes. Fraser goes beyond the facades, images, and myths to lay bare the three great psychologies still vying for the mind of man. The Three Romes is an utterly original book?a celebration of the past and an urbane guide to the present.

In the early sixteenth century, the monk Filofei proclaimed Moscow the "Third Rome." By the 1930s, intellectuals and artists all over the world thought of Moscow as a mecca of secular enlightenment. In Moscow, the Fourth Rome, Katerina Clark shows how Soviet officials and intellectuals, in seeking to capture the imagination of leftist and anti-fascist intellectuals throughout the world, sought to establish their capital as the cosmopolitan center of a post-Christian confederation and to rebuild it to become a beacon for the rest of the world. Clark provides an interpretative cultural history of the city during the crucial 1930s, the decade of the Great Purge. She draws on the work of intellectuals such as Sergei Eisenstein, Sergei Tretiakov, Mikhail Koltsov, and Ilya Ehrenburg to shed light on the singular Zeitgeist of that most Stalinist of periods. In her account, the decade emerges as an important moment in the prehistory of key concepts in literary and cultural studies today-transnationalism, cosmopolitanism, and world literature. By bringing to light neglected antecedents, she provides a new polemical and political context for understanding canonical works of writers such as Brecht, Benjamin, Lukacs, and Bakhtin. Moscow, the Fourth Rome breaches the intellectual iron curtain that has circumscribed cultural histories of Stalinist Russia, by broadening the framework to include considerable interaction with Western intellectuals and trends. Its integration of the understudied international dimension into the interpretation of Soviet culture remedies misunderstandings of the world-historical significance of Moscow under Stalin.

The University of Durham presents the excepts from "Moscow the Third Rome," written by the Russian monk Filofei. The monk urges the Moscow grand prince to protect the last Orthodox kingdom on earth. Filofei asserts that Moscow is the third Rome following the falls of Rome and Constantinople.

An evil omen clouds the sky. A song of power returns. Can one man's quest save the world? Voran, a young warrior of Vasyllia, lives in a dying world. As blight ravages the countryside and darkness covers the sun, he can't avoid hearing the rumors of an ancient spirit that devours souls. He feels powerless to fight the oncoming devastation until a mythical creature entrusts him with a long-forgotten song. Legend has it that such a song can heal the masses, overthrow kingdoms, and raise humans to divine beings… Armed with the power of the song, Voran must hunt down the dark spirit before it achieves its goal of immortality. His quest takes him through doorways to other worlds and puts him on a collision course with seductive nymphs and riddling giants. With each step of the journey, the strength of the villainous spirit grows, as does Voran’s fear that the only way to save his world… is to let it be destroyed. The Song of the Sirin is an epic fantasy retelling of the Russian fairy tale Prince Ivan and the Grey Wolf. If you like complex characters, creative twists on mythology, and cinematic world-building, then you’ll love Nicholas Kotar’s sweeping tale. Buy The Song of the Sirin to begin the journey today!

Drawing on theories of political myth and concepts of nationalism, Jardar Østbø analyzes the content and ideological function of the myth of Russia as a Third Rome. Through case studies of four prominent nationalist intellectuals, Østbø shows how this messianic myth was used to reinvent Russia and its allegedly rightful place in the world after the collapse of the Soviet Union. Though it exists in many radically different versions, the Third Rome myth in general embodies particularism and rabid anti-Westernism. At best, it portrays Russia as an essentially isolationist country. At worst, it casts the country as superior to all other nations, divinely elected to rule the world.

This is the first book-length study to examine the interface between literary and theological modernisms. It provides a comprehensive account of literary responses to the modernist crisis in Christian theology from a transnational and interdenominational perspective. It offers a cultural history of the period, considering a wide range of literary and historical sources, including novels, drama, poetry, literary criticism, encyclicals, theological and philosophical treatises, periodical publications, and wartime propaganda. By contextualising literary modernism within the cultural, religious, and political landscape, the book reveals fundamental yet largely forgotten connections between literary and theological modernisms. It shows that early-twentieth-century authors, poets, and critics, including Rainer Maria Rilke, T. S. Eliot, and Czesław Miłosz, actively engaged with the debates between modernist and neo-scholastic theologians raging across Europe. These debates contributed to developing new ways of thinking about the relationship between religion and literature, and informed contemporary critical writings on aesthetics and poetics.