One of the more interesting dynamics of Perestroika and post-Soviet Russia has been the scholarly pursuit of rediscovery, the multiple and parallel efforts to reconnect with imagined personal and collective pasts that had been long severed or forgotten. The areas in which these pursuits have been strongest might be subsumed within the rubrics of localism, ethnicity, nationality, and religion. This current volume contributes to one degree or another to all four of these, but mostly to religion, specifically the fate of non-Orthodox Christian confessions in St. Petersburg and, to a lesser extent, elsewhere in the Russian Empire.

A product of a congress that took place in St. Petersburg in 2003, the volume brings together scholars from several countries whose separate articles explore the Lutheran (T. I. Tatsenko and E. E. Knyazeva, M. V. Shklarovskii), Dutch (Th. J. S. van Staalduine), Swedish (E. Norberg, B. Jangfeldt), Estonian (T. Mägi), Finnish, Moravian (P. M. Peucker), Pietist (M. Fundaminski), and Anglican (K. Rundell) religious communities that once existed in the old capital. The collection also includes essays describing Russian archival documents on non-Orthodox peoples, especially Uniates and Catholic communities (N. S. Krylov, A. R. Sokolov), as well as a general overview of economic relations between Russia and Western Europe during the early modern period (J. W. Veluwenkamp).

What seems to have sparked this particular enterprise was the realization that archival collections pertinent to many of these churches still existed in the major repositories of St. Petersburg. “It was therefore a great surprise when, during the eighties of the last century, more or less independently of one another, a number of historians and archivists discovered the existence of archives of foreign churches in the Central State Historical Archive in former Leningrad” (2). Long forgotten, or presumed lost, the availability of these collections was brought to light by Russian archivists, thanks to whom this larger assemblage of scholars began to explore and chart their holdings and to compare their contents with materials available in the homelands of these religious groups. The end result is a veritable treasure trove of new and little-known sources on the history of inter-confessional relations and relations between religious communities and the Imperial authorities.

With a couple of exceptions, these essays restrict themselves to two primary tasks: first, providing a brief narrative history of the church and its parishioners and, secondly, describing the contents of particular archives. One's impression is that most of the authors are archivists or antiquarians and, not surprisingly, few of them venture very far into historiography or synthetic interpretation. This is perfectly appropriate since their primary aim seems to be one of apprising the scholarly community of what they have uncovered. Still, the volume does convey some consistent threads. One recurring theme is the tradition of religious tolerance in St. Petersburg, and the open-mindedness of its founder, Peter the Great. The tone is set early in the volume in an essay by Archpriest V. Fedorov of St. Petersburg, who sees St. Petersburg as a site of mutual tolerance among confessions, which tolerance he roots alternatively in the “traditional tolerance” of Russian Orthodoxy and in the special open-mindedness of the new capital. The editors' introductory essay expresses some doubts about this premise, which they term “disputable,” but most of the subsequent essays seem to echo Fedorov's sentiments. It is true, of course, that St. Petersburg, like the Empire as a whole, was a religious mosaic, as both Nevskii Prospekt and Vasilevskii Ostrov housed places of worship for several different faiths, sometimes on the same block. Still, I venture to say that few historians at our current state of knowledge would endorse this benign reading of religious convivencia during the Imperial period. It will be interesting to see, as these new veins of information continue to be mined, whether this theme of tolerance finds its way into the historiographic mainstream.

Among these helpful essays, two contributions stand out for their original research: Fundaminski's article on the Pietists of Halle and their networks in Russia, and Must's piece on the church of St. Mary of the expatriate Estonian community in Tomsk. Fundaminski builds on the classic studies of Eduard Winter to show in concrete detail the ways in which the Halle community communicated with Russia and how they endeavored to circulate their works. Must's poignant and sometimes painful essay uncloaks the human dimensions of this community in exile and its members' struggle to maintain their culture and their church over several generations.

To conclude, this collection will be of great value to specialists in the history of religion, empire, and the multi-peopling of the Russian lands. I suspect that among its readers there will be several who will head straight for the relevant archives to learn more. My one criticism of the volume is its occasionally haphazard editing. Some illustrations appear more than once, spellings are not thoroughly standardized, and the English is at times a bit cumbersome. These are minor matters, however, compared to the many valuable leads contained within.