James A. Kapaló – författare

This book addresses the complex intersection of secret police operations and the formation of the religious underground in communist-era Eastern Europe. It discusses how religious groups were perceived as dangerous to the totalitarian state whilst also being extremely vulnerable and yet at the same time very resourceful. It explores how this particular dynamic created the concept of the "religious underground" and produced an extremely rich secret police archival record. In a series of studies from across the region, the book explores the historical and legal context of secret police entanglement with religious groups, presents case studies on particular anti-religious operations and groups, offers methodological approaches to the secret police materials for the study of religions, and engages in contemporary ethical and political debates on the legacy and meaning of the archives in post-communism.

This book addresses the complex intersection of secret police operations and the formation of the religious underground in communist-era Eastern Europe. It discusses how religious groups were perceived as dangerous to the totalitarian state whilst also being extremely vulnerable and yet at the same time very resourceful. It explores how this particular dynamic created the concept of the "religious underground" and produced an extremely rich secret police archival record. In a series of studies from across the region, the book explores the historical and legal context of secret police entanglement with religious groups, presents case studies on particular anti-religious operations and groups, offers methodological approaches to the secret police materials for the study of religions, and engages in contemporary ethical and political debates on the legacy and meaning of the archives in post-communism.

This book explores the history and evolution of Inochentism, a controversial new religious movement that emerged in the Russian and Romanian borderlands of what is now Moldova and Ukraine in the context of the Russian revolutionary period. Inochentism centres around the charismatic preaching of Inochentie, a monk of the Orthodox Church, who inspired an apocalyptic movement that was soon labelled heretical by the Orthodox Church and persecuted as socially and politically subversive by Soviet and Romanian state authorities.

Inochentism and Orthodox Christianity charts the emergence and development of Inochentism through the twentieth century based on hagiographies, oral testimonies, press reports, state legislation and a wealth of previously unstudied police and secret police archival material. Focusing on the role that religious persecution and social marginalization played in the transformation of this understudied and much vilified group, the author explores a series of counter-narratives that challenge the mainstream historiography of the movement and highlight the significance of the concept of ‘liminality’ in relation to the study of new religious movements and Orthodoxy.

This book constitutes a systematic historical study of an Eastern European ‘home-grown’ religious movement taking a ‘grass-roots’ approach to the problem of minority religious identities in twentieth century Eastern Europe. Consequently, it will be of great interest to scholars of new religions movements, religious history and Russian and Eastern European studies.

This book explores the history and evolution of Inochentism, a controversial new religious movement that emerged in the Russian and Romanian borderlands of what is now Moldova and Ukraine in the context of the Russian revolutionary period. Inochentism centres around the charismatic preaching of Inochentie, a monk of the Orthodox Church, who inspired an apocalyptic movement that was soon labelled heretical by the Orthodox Church and persecuted as socially and politically subversive by Soviet and Romanian state authorities.

Inochentism and Orthodox Christianity charts the emergence and development of Inochentism through the twentieth century based on hagiographies, oral testimonies, press reports, state legislation and a wealth of previously unstudied police and secret police archival material. Focusing on the role that religious persecution and social marginalization played in the transformation of this understudied and much vilified group, the author explores a series of counter-narratives that challenge the mainstream historiography of the movement and highlight the significance of the concept of ‘liminality’ in relation to the study of new religious movements and Orthodoxy.

This book constitutes a systematic historical study of an Eastern European ‘home-grown’ religious movement taking a ‘grass-roots’ approach to the problem of minority religious identities in twentieth century Eastern Europe. Consequently, it will be of great interest to scholars of new religions movements, religious history and Russian and Eastern European studies.