Eastern European Baptist History: New Perspectives, 2007

tians and Baptists in pre-revolu- tionary Russia emphasise the church as an institution - the development of its doctrine, structure, traditions and relationship with the state - on a daily basis, the young evangelical movement was known for its actions, the role it played in society. The message of Radstock and Pashkov penetrated not only the expressed beliefs of their followers, but their values, priori- ties and ways of life. Reputation and social position no longer held their previous attraction, as Pashkovites gave up prestigious positions, willingly faced scorn, and associated with the lower class. Pashkov himself accepted public mockery, refusing to defend himself in print.** The comforts of the 4 K.P. Pobedonostsev to M.M. Korff, 2 August 1881, in copybook “No. 1’, pp. 245-247, °° Stead, Truth About Russia, p. 340. " ** Toann Ianishev and V.A. Pashkov, “Sushchnost’ ucheniia g. Pashkova, izlozhennaia im samim’, Tserkovnii vestnik, no. 19 (10 May 1880), pp. 3-7. 68 high-society lifestyle lost their importance, as Pashkovites spent time in prisons, hospitals, slums and peasant huts. Wealth was turned over to the cause of the Gospel, with riches devoted to charitable causes and private homes converted into shelters, schools, hospitals and book warehouses. Leisure time and even sleep were devoted to the cause of Christ, as days were filled with preaching, travelling, personal work and social outreach. A shared faith led to close relationships with those of other social groups, while relationships with former high-society associates lost their appeal. Public meetings were indeed a crucial element of the Pashkovite revival, yet it was in their social outreach that the Gospel message became visible to the Russian public. Pashkovite social work, more so than their teaching, drew attention to the movement. Pashkov was careful to avoid theological debate, remaining silent on controversial issues. The content of his teaching, therefore, aroused comparatively little criticism, at least initially, when Pashkov’s teaching was considered compatible with Orthodoxy. Literature published by the Pashk- ovites was approved by the censor, even the conservative Pobedonostsev writing to Korff that he “did not find in [the Pashkovite literature] any reason to hinder their sale or distribution’.*”’ An Orthodox priest confided to Professor Emile Dillon that “Paschkoff was doing excellent work, and doing it better than many of ourselves’.** Countess Aleksandra Tolstaia defended Radstock to her nephew Leo Tolstoy, who included positive depictions of Pashkovite outreach in his novel Anna Karenina.” But the changed priorities of the Pashkovites also led to criticism. When the results became evident, the Orthodox Church felt threatened by the Pashkovite activities, as they drew people from the Church. An Orthodox priest, for example, complained that church attendance in his village had dwindled to zero. He informed