Eastern European Baptist History: New Perspectives, 2007

, 2000); and Vera Shevzov, Russian Orthodoxy on the Eve of Revolution (New York: Oxford University Press, 2004). 52 hospitals, prisons, orphanages, homeless shelters, soup kitchens and other ministries to the Russian people that Pashkovism gained its foothold in society. The Pashkovite movement began in St Petersburg in 1874 when high society women invited the British aristocrat and evangelist William Walde- grave Lord Radstock to hold European-style evangelistic meetings in their palaces.” These salon meetings soon became popular, even fashionable, in the nation’s capital, among a troubled people that was spiritually searching. Tsar Alexander II’s Great Reforms were pushing Russia down the painful path of modernity, with the abolition of serfdom, judicial reform, educa- tional reform, urbanisation and industrialisation causing new problems as they solved old ones. Lord Radstock’s simple messages of Christ's love, forgiveness, mercy and justice addressed relevant issues, and large numbers of people turned to Christ from among the richest and most influential in the land. When meetings were held in the Russian language by local aris- tocratic converts, rather than the English and French of Radstock himself, members of the lower classes began to attend, and the gatherings became known for their diversity. Rich and poor joined for extemporaneous prayer, congregational singing and simple sermons calling listeners to allow Christ into their lives. St Petersburg was one of the most cosmopolitan cities in Europe, and the meetings attracted Protestants, Orthodox and Catholics, including Russians, Swedes, Finns, Germans, Poles and even Jews. Both Radstock and his successor, the retired colonel Vasilii Pashkov, emphasised the individual's relationship to Christ, rather than doctrine or denomina- tional politics. | For those who underwent deep conversion experiences, who “found Christ’, as Radstock would have said, the movement soon came to fulfil roles previously held by the Church. Not only the Orthodox, but also various Protestant clergy gradually withdrew their support, finding that Radstock and his followers were drawing people away from their congre- gations. When Radstock departed and Russian aristocrats assumed lead- ership, the movement grew in number and activity, yet so did Orthodox opposition. By 1884, just ten years after Radstock’s arrival, Pashkov and ? For more on Pashkovite ministry overall, see Sharyl Corrado, The Philosophy of Ministry of Colonel Vasiliy Pashkov (M.A. Thesis, Wheaton College, 2000); in Russian, [Sheril Kor- rado], Filosoftia sluzheniia Polkovnika Pashkova (St Petersburg: Bibliia dlia vsekh, 2005); or Mark McCarthy, Religious Conflict and Social Order in Late Nineteenth Century Russia: Orthodoxy, the Protestant Challenge and Sectarianism, 1861-1905 (Ph.D. dissertation, Notre Dame University, 2004). 53 co-leader Count Modest Korff [Korf] were banished from the countr