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The Interpreter's One-Volume Commentary on the Bible (1971) Harper's Bible Commentary, edited by James L. Mays (1988) The Oxford Bible Commentary, edited by John Barton and John Muddiman (2001) A notable recent specialist commentary is Commentary on the New Testament Use of the Old Testament (2007), edited by G. K. Beale and D. A. Carson.
Church and State in Soviet Russia: Russian Orthodoxy from World War II to the Khrushchev Years. Translated by Roslof, Edward E. Armonk: M. E. Sharpe. ISBN 978-0-7656-0748-5. Davis, Nathaniel (1995). A Long Walk To Church: A Contemporary History Of Russian Orthodoxy. Boulder: Westview Press. ISBN 978-0-8133-2276-6. Kolarz, Walter (1966).
Bolshevism (derived from Bolshevik) is a revolutionary socialist current of Soviet Leninist and later Marxist–Leninist political thought and political regime associated with the formation of a rigidly centralized, cohesive and disciplined party of social revolution, focused on overthrowing the existing capitalist state system, seizing power ...
After the October Revolution, there was a movement within the Soviet Union to unite all of the people of the world under communist rule known as world communism.Communism as interpreted by Vladimir Lenin and his successors in the Soviet government included the abolition of religion and to this effect the Soviet government launched a long-running unofficial campaign to eliminate religion from ...
Jewish Bolshevism, also Judeo–Bolshevism, is an antisemitic and anti-communist conspiracy theory that claims that the Russian Revolution of 1917 was a Jewish plot and that Jews controlled the Soviet Union and international communist movements, often in furtherance of a plan to destroy Western civilization.
Russia, Bolshevism, and the Versailles Peace is a book by the American historian John M. Thompson (1926–2017) that discusses the impact of events in Russia on the activities of the Paris Peace Conference of 1919—1920; the work was first published by Princeton University Press in 1966.
Russian nobility wanted to be more ‘Westernized,’ and in their eyes, Russia was a ‘backwards’ state. [2] Thus, to be Catholic was to embrace Western innovation and culture. By the time of the Revolution of 1917, there were two Latin-rite Catholic dioceses, one Eastern-rite Catholic exarchate, and 331 parishes on Russian territory. [3] [4]
Respect for Bolshevik achievements and defense of the Russian Revolution now transmuted into dependency on Moscow and belief in Soviet infallibility. Depressing cycles of "internal rectification" began, disgracing and expelling successive leaderships, so that by the later 1920s many founding Communists had gone.