In this article we consider the origin and substantial characteristics of the concept of «new theology», which emerged in the Russian theological tradition since the end of the 19th century. Initially this term was related to the lay theologians — particularly to Aleksey Khomiakov — but afterwards it became related to the academic scholars as well, such as metropolitan Anthony Khrapovitsky, V.I. Nesmelov, etc.

The paper offers a micro‑history study of the case of insulting the Orthodox priest Aleksey Orlov by the Jewish merchants Isai and Leonty Prezman and Moise Haimovich in Tomsk, 1858–1863. The paper draws upon the archival sources from the State Historical Archive of the Omsk Region. It explores the materials of the trial, the correspondence between the Governor‑General of Western Siberia and the Tomsk Civil Governor, copies of the Senate’s decisions, numerous petitions of the defendants and their relatives.

In this paper the author considers the proportion between Orthodox city people, who did or did not take part in sacraments of confession and communion in Moscow parish churches at the turn of the 19^th and 20th centuries. The study is based upon a sample of data about the numbers of parishioners, which was collected from confession and clerical lists stored in the Central State Archive of Moscow. Significant changes over the period between 1897 and 1913 were discovered: the share of those recorded in confession lists decreased from 30% to 15%.

A number of papers on the sociology of Islam are based on an assumption about the domination of a negative, or at least “problematic” nature of Islam. Many authors connect such image with terrorism, violence and migration. A securitization of Islam occurs not only in the media, but even in academic research through reproducing the Orientalist approach. Despite the fact that the narrative of Islamophobia is firmly entrenched in many types of discourse about Islam, the simple question remains unanswered: how is this happening?

This article provides a phenomenological interpretation of the eschatological experience of the participants in the movement that captured the Kungur and Ordinsky districts of what is now Perm Territory in the second half of 1932. Its center was the small village of Podavikha. During the movement’s liquidation by the the OGPU, the leadership and parish clergy of Kungur eparchy were unsure of their position in relation to what had happened. Someone put the name “Ivanovskaya secta” into circulation, after the movement’s spiritual leader, Protopriest Ivan Kotelnikov.