Eastern European Baptist History: New Perspectives, 2007

to avoid restrictions concerning ordination, church polity and systematic theology. They could not join either of the Anabaptist communities (Mennonite or Mennonite Brethren) for reasons such as language, law and restrictive doctrines. They still reflected Pashkov's Pietism, influenced by various streams of Holiness theology, revivalism and the Evangelical Alliance. But they had, in many cases, lost their original reason to exist, as they had been forced out of the Orthodox Church and were no longer in a position to inspire revival in established congregations. Some of the Pashkovite and Stundist groups joined the emerging Russian Baptists, while others remained independent. Prokhanov knew that they needed a strong leader, and he had the skills to fulfil the role. Kargel was still the recognised pastor of the central group in St Petersburg , and was committed to the nondenominational house church approach. | Despite having already registered one church in St Petersburg, he made no attempt to register the cell groups. Prokhanov remained within the fold of the Pashkovites and carried on ministry side by side with Kargel. The groups flourished, with Kargel as the primary pastor and teacher, while Prokhanov built relationships, wrote songs and preached. Prokhanov attempted cooperation with the other evangelicals, but they were clearly overwhelmed by his leadership ability and influence. Sophie Lieven, who was very close to the St Petersburg movement, sensed the tension between Kargel, who wished to continue with the original vision of Pashkov, and Prokhanov, who wanted to bring change. According to Lieven, In the beginning, when the opinion of Colonel Pashkov, Count Korff and Bobrinski still carried weight, a wonderful spirit of freedom reigned among the St Petersburg believers. Some considered it right to be baptised only after conversion, following the words, “He who believes and is baptised shall be saved” (Mark 16:16); others held the opinion that those who have already been baptised were in need of faith and a spiritual rebirth, and these differences of views did not hinder fellowship among them. The main emphasis was that the postulant truly believed in Jesus Christ as his personal saviour 85 i and had experienced new birth from above. In this case, then the brother or the sister would be accepted into the commu- nity [Gemeinde] and could take part in the breaking of bread. Preacher Kargel shared this view, and a lovely unity reigned among the children of God in these early years. Little by little, differences became visible. Brother Kargel and those who came to the meetings in our [Lieven’s] house held to the broader view, and the brethren who attended meetings in other places were more narrow-minded. Brother Prokhanov belonged to the latter.” By 1905 Prokhanov had organised the youth of Kargel’s church into a separate organisation. In 1905, Prokhanov also registered the house grou