sectarianism must be understood in the context of the broader re-Christianization campaigns of the nineteenth century across Europe [32]. We recognize familiar patterns of the encounter of rationalized "official" religion with the reality of religion as it was lived in real communities. Tensions between different levels of clergy and between church and state were also not unique to Russia.
The association of religious and national identity with which Bogoliubov struggled is a more complicated story, and an on-going one, for it takes us into the history of Russian ideas of the nation but also broader Orthodox understandings of ecclesiology and mission. Historians of religion and nationalism have recently challenged earlier views that saw modern nationalism gradually replacing outdated religious sources of identity, arguing instead that religion has often served as a constitutive part of modern national identity [33]. On the one hand, Bogoliubov expresses the sort of primordial, essentialist notion that nations are "natural" organic communities with certain shared cultural and/or biological characteristics [34]. On the other hand, he was operating in the context of Orthodoxy, where the church is organized into autocephalous churches of particular nations. And, as Joel A. Nichols points out, this shapes a vision of mission that aims "to establish eucharistic communities in every place, each within their own context, culture, and language" [35]. This Orthodox connection between space, ethnicity, and faith is crucial to understanding the anxiety Bogoliubov felt about religious dissent and the broader assumption that underlay the late imperial Russian Orthodox Church's division of its mission within the empire into one branch aimed at non-Christian peoples of the east and another directed at "returning" all "Russians" to the Orthodox fold.
Since the collapse of the Soviet Union, a journal called Missionerskoe obozrenie has appeared again in Russia, many pre-revolutionary spiritual guides and anti-sectarian pamphlets have been republished, several missionary congresses have been held, and the Russian Orthodox Church has made numerous statements about mission and missionary doctrine [36]. In its preface, one missionary textbook argues that the works of the Kazan Theological Academy (famous for training missionaries to work with "eastern" peoples of the empire), the journal, Missionerskoe obozrienie, and other publications attest to the "serious attention" of the pre-revolutionary church to mission [37]. In fact, however, the internal mission always felt marginalized in the church and remained controversial throughout its pre-revolutionary life. Bogoliubov's memoirs and his later career illuminate how missionaries in late imperial Russia sought to come to terms with the fact of religious dissent in what they perceived to be "naturally" Orthodox communities, their search for effective methods to combat such dissent or indifference, and their quest to persuade the government and educated society of the importance of their task.
Sources and literature
Vsepoddannieishii otchet Ober-prokurora Sviatieishago Sinoda po viedomstvu Pravoslavnago ispoviedaniia za 1905-1907 gody (St. Petersburg: Sinodal'naia tipografiia, 1910), 160. In fact, the great majority of these sectarian missionaries were Russian subjects.
Iu. Polunov, Pod vlast'iu ober-prokurora: Gosudarstvo i tserkov' v epokhu Aleksandra III (Moscow: AIRO-XX, 1996), ch. 4.
Russkiia viedomosti, no. 221, 12 August 1897, 2; for complaints about this article and press coverage of the 1897 congress in general, see: I. M. Gromoglasov, Tretii Vserossiiskii missionerskii s"iezd (fakty i vpechatleniia) (Sergiev Posad, 1898), 39.
Quoted in: I. K. Smolich, Istoriia russkoi tserkvi 1700-1917. Part 2 (Moscow: Izdatel'stvo Spaso-Preobrazhenskogo Valaamskogo monastyria, 1997), 190.
Daniel Beer, "The Medicalization of Religious Deviance in the Russian Orthodox Church (1880-1905)," Kritika 5, no. 3 (Summer 2004): 451-82; J. Eugene Clay, "Orthodox Missionaries and 'Orthodox Heretics' in Russia, 1886-1917," in Of Religion and Empire: Missions, Conversion, and Tolerance in Tsarist Russia, eds. Robert P. Geraci and Michael Khodarkovsky (Ithaca: Cornell University Press, 2001), 38-69; Heather J. Coleman, "Defining Heresy: The Fourth Missionary Congress and the Problem of Cultural Power after 1905 in Russia," Jahrbucher fur Geschichte Osteuropas 52, no. 1 (2004): 70-91; T. N. Guseinova, Missionerskaia deiatel'nost' russkoi pravoslavnoi tserkvi sredi staroobriadtsev v Zabaikal'e (Ulan-Ude, 2006); N. A. Smirnov, "Missionerskaia deiatel'nost' tserkvi (Vtoraia polovina XIX v. - 1917)," in Tserkov' v istorii Rossii (IX v. - 1917). Kriticheskie ocherki, ed. N. A. Smirnov (Moscow: Izdatel'stvo "Nauka", 1967), 27997.
D. Bogoliubov, "V bor'bie s sektantstvom (Iz zapisok eparkhial'nago missionera)," Missionerskii sbornik, no. 8 (1914): 572.
I. Klibanov, Sovremennoe sektantstvo i ego preodolenie po materialam ekspeditsii v Tambovskuiu oblast' v 1959 g. (Moscow: Izd. Akademii nauk, 1961).
V. M. Skvortsov, Dieianiia 3-go Vserossiiskago Missionerskago S"iezda v Kazani, po voprosam vnutrennei missii i raskolosektantstva. Izdanie vtoroe, peresmotriennoe i znachitel'no dopolnennoe (Kiev: Tipografiia I. I. Chokolova, 1898), 20.
Po povodu tret'iago missionerskago s"iezda," Russkii Viestnik no 11 (November 1897): 433.
Robert P. Geraci, "Going Abroad or Going to Russia? Orthodox Missionaries in the Kazakh Steppe, 1881-1917," in Of Religion and Empire: Missions, Conversion, and Tolerance in Tsarist Russia, ed. Robert