Father Alexander Men was one of the most enigmatic late Soviet religious figures. A convert from Judaism, Men participated in the revitalization of the Russian Orthodox Church in that period. His approach to Orthodox spirituality reflected the tensions of his era. In keeping with the resistance revitalization often encountered on the political level, he was frequently questioned by the KGB. Revitalization also often encountered resistance on a religious level. Thus, Men had to contend with an embattled Orthodox Church that had become accustomed to accepting the Soviet regime’s constraints as unavoidable. Not surprisingly, Mikhail Gorbachev’s reforms catapulted Men into the public sphere. His murder in 1990, tragic as it was, spared him the post-Soviet identity crisis in which so many heroic dissidents lost their luster. Instead, Men’s reputation grew under the halo of martyrdom, and his variety of written works have slowly made their way from Russian samizdat and tamizdat into English. An Inner Step toward God is such a volume, dedicated specifically to Men’s writings on prayer.
This text functions on two levels. To Englishspeaking Christians (Orthodox and otherwise) it provides a dynamic and highly practical approach to developing a deep prayer life—one of the editor’s stated goals. In addition to this devotional dimension, French’s editing of Men’s Writings and Teachings on Prayer provides “clues that point to the book’s original Soviet context” (p. 6). For those interested in the study of late Soviet spirituality, this book provides invaluable access in English to some of the period’s primary sources. The text’s endnotes, as well as the glossaries of terms and personages, provide useful tools for bridging the gap between the volume’s two probable audiences: popular and academic. The notes are concise, informative, and thorough. I only found two terms that could have used more explanation. Men refers to St. Ignatius of Antioch as “God-Bearer” (p. 96)—a theologically loaded term in the Orthodox world, but perhaps not so recognizable to Westerners not steeped in this imagery. He also refers to Christ as “God-Man” (p. 118)—another term that bears many deeper theological and philosophical connotations in the Russian context than it normally would in the West, hearkening back at least as far as Vladimir Soloviev’s Lectures on Godmanhood. For Western Christians, this volume offers some unique bridging elements. Unlike many Orthodox texts, Men does not take every opportunity to compare Orthodox and Western Christian approaches, to the detriment of the latter. Sometimes quite surprisingly, he is willing to use examples of Western Christians from a “Baptist friend” (p. 23) to various Catholic thinkers. Often these references are made on sensitive issues. For instance, Men cites a Baptist criticizing Orthodox for not praying “in [their] own words” (p. 23), then proceeds to agree with the criticism. Although Men extrapolates at length on the necessity of a prayer rule and the utility of the prayers of the saints, his emphasis on personal prayer is quite remarkable. His insistence that “constant reference to the Bible…should become our vital necessity” (p. 66) might also surprise some Protestant readers. More significant, however, is the practical nature of Men’s prayer advice. Whereas some Orthodox books on prayer can soar into mystical realms seemingly only available to monastics, Men is always mindful of the daily realities faced by Soviet believers with whom he dealt. Consequently, his advice focuses more on what prayer can achieve in a few minutes or, at most, half an hour.
Even given these practical approaches to prayer life, Men’s reflections are thoroughly steeped in the trichotomous anthropology of the Orthodox Church which views human beings as inextricably interwoven in spirit, soul, and body (pp. 21; 46- 48). He also strongly emphasizes that prayer is an exercise (askesis) and must be done with the body and soul fully engaged so that the spirit may achieve its deepest encounter with the divine. Far from a denial of the flesh, Men’s concept of asceticism assumes the restoration of the natural order from the unnatural chaos of the “flesh” (body and soul). He insists that this process must be judged by its fruits, stating that we must evaluate our asceticism based on its effect on “our attitude toward others” (p. 51). In keeping with his holistic approach to prayer, Men devotes considerable space to discussion of the proper positioning of the body and techniques for deep breathing that might facilitate a more profound experience of the divine. Throughout, Men deftly walks a tightrope between touting the physical and psychological benefits of prayer and insisting that prayer nonetheless exists for the purpose of deepening the believer’s relationship with God, not merely as a psycho-somatic exercise.
The current volume has much to offer Western Christians looking for an accessible Orthodox guide to prayer from one of Soviet Russia’s most acclaimed religious figures, and those with a scholarly interest in Soviet religious history. Christa Belyaeva provides a direct but approachable translation of Men’s words. In addition, French’s editorial commentary, four appendices, ten pages of notes, and two glossaries provide welcome assistance to both popular and scholarly readers. This volume gives a valuable glimpse into the mind of a figure whose importance continues unabated in contemporary Russia.
Erich Lippman, Assistant Professor of History, St. Mary’s University of Minnesota, Winona, Minnesota