Orthodox Fasting in a Postsecular Society: The Case of Contemporary Russia
Level 5 - mechanism / opinion, no new human data
Qualitative discourse and content analysis; level assigned by design analogy, not clinical CEBM.
OpenAlex W2889863632 · doi:10.3390/rel9090267
What was done
Qualitative discourse analysis of Russian electronic sources—including internet forums, question-and-answer services, streaming video channels, and related publications—to examine how clergy and laity discuss, adapt, and rationalize contemporary Orthodox Christian fasting practices.
What was found
The abstract reports no numerical data. Qualitatively, the discourse lacks a single authoritative clerical stance, creating uncertainty regarding fasting mitigations for illness or pregnancy. Discussants divided into traditionalists (abstaining from animal products, often justified using health or taste arguments) and innovators (adapting practices, such as abstaining from sweets or switching to cheaper foods to save money for charity).
Why it matters
Illustrates how traditional religious dietary practices in post-Soviet Russia are individualized, negotiated, and defended using pragmatic, secular arguments rather than strictly ecclesiastical authority.
Limits
The abstract provides no sample size, search timeframe, or systematic inclusion criteria. Findings reflect online discourse analysis and do not provide representative prevalence data for the broader population.
Cited by
- context Eastern Orthodox Church services require standing for the duration without pews, and adherents fast on Wednesdays and Fridays.