Radical Protestant Christianity became widespread in rural parts of southern Russia and Ukraine in the nineteenth and early twentieth centuries. Russia's Lost Reformation: Peasants, Millennialism, and Radical Sects in Southern Russia and Ukraine, 1830-1917, studies the origins and evolution of the theology and practices of these radicals and their contribution to an alternative culture in the region. Arising from a confluence of immigrant Anabaptists from central Europe and native Russian religious dissident movements, the new sects shared characteristics with both their antecedents in Europe and their contemporaries in the Shaker and Quaker movements on the American frontier. The radicals' lives showed energy and initiative reminiscent of Max Weber's famous paradigm in The Protestant Ethic and the Spirit of Capitalism. And women participated in congregations no less than men and often led them. The radicals criticized the existing social and political order, created their own educational system, and in some cases engaged in radical politics. Their contributions, argues Zhuk, help explain the receptiveness of peasants in this region to the revolutions of 1905 and 1917.

Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts. Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period. Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between “old” and “new” Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that “original enlightenment thought” represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between “old” and “new” institutions and was particularly characteristic of the medieval period.

The essays in this collection are an interdisciplinary examination of various aspects of Buddhism during the Kamakura era, including religious practice, literature, and institutional history. They work toward a synchronic historiography and thus provide a broader understanding and appreciation of the complexity and richness of Buddhism during the Kamakura era and of Japanese Buddhism as a whole. Contributors: Richard K. Payne, James C. Dobbins, George S. Tanabe, Mark T. Unno, Jacqueline I. Stone, Robert E. Morrell, James H. Foard

Beginning with the claim that the popularization of Buddhism in the medieval period was a phenomenon of visual culture, Explaining Pictures reexamines the history (and historiography) of medieval Japanese Buddhism. With theoretical sophistication and a full appreciation of the power of imagery to convey and control religious meaning, it investigates a range of aspects of etoki, including the particularly active role of itinerant nuns, whose performances were especially edifying to female audiences, as well as the visual hagiography of the reputed founder of Japanese Buddhism, the pictorial projections of Buddhist paradise and hell, and the explanation, through visual imagery, of sacred mountains. Explaining Pictures is the first book-length study in English devoted to the phenomenon of Buddhist art as religious propaganda and pictorial storytelling as a form of popular culture in medieval Japan. A truly interdisciplinary study, it suggests fruitful avenues of discussion between art historians and historians of Japanese Buddhism. Scholars and students with an interest in Japanese Buddhism, art, and social and cultural history will find its examination of significant issues fresh and stimulating. It will also find an appreciative audience among those concerned with the relationship between art and religion, the mechanics of proselytization, and Asian visual culture.

Of all the great religions, it is Buddhism that has focused most intensively on that aspects of religion that we call spirituality. No religion has ste a higher value on states of spiritual insight and liberation, and none has set forth so methodologically and with such a wealth of reflection the various paths and with such a wealth of reflection the various paths and disciplines by which such states are reached. The aim of the volumes on Buddhism is to survey the entire tradition both chronologically and geographically in the varieties of its historical forms and in the great diversity of its teachings.