Eastern European Baptist History: New Perspectives, 2007

p that Kargel was pastoring, but made himself pastor. Kargel was not willing to give Prokhanov full leadership, and soon registered another congrega- tion. When the split between Kargel and Prokhanov happened, Sophie Lieven was surprised. She wrote, “I don't know how it happened, but one day we found out that Prokhanov’s fellowship was to be called the first and Kargel’s fellowship, the second. So they continued, living side by side.” Describing their differences, Lieven stated, “The group led by Kargel was a deeper fellowship and possessed a different character than the better organized, outwardly active fellowship of Ivan Stepanovich.”* The two fellowships eventually came to terms and Kargel merged his congregation with that of Prokhanov. Thus Kargel came full circle in his ideas of loyalty to one denomination. In the early years of his ministry he wholeheartedly held to the German Baptist ideals of orderliness, strict doctrine and unified structure. As a German, he exemplified them in his work in Poland, Russia and Bulgaria. His work among the Pashkovites constituted a new stage in his life, in which he defined the Christian community in terms of personal piety and a relational connection to Christ rather than a specific systematic theology or denominational structure. Kargel set aside doctrinal differences and political control in favour of personal piety, seeking to avoid heavy-handed leadership and to emphasise scriptural teaching and a Christian lifestyle. Even when he faced Prokhanov in the crisis of control over the remnant Pashkovites, he stayed true to his pietistic perspective and showed restraint *? Sophie Lieven, Eine Saat, die reiche Frucht brachte (Basel: Brunnen- Verlag, 1952), p. 91. *° Lieven, Eine Saat, p. 93. ** Lieven, Eine Saat, p. 93. 86 in a time of conflict. Despite Kargel’s understanding of the Russian language and culture, his German name, his mother tongue and his passport were all marks of a foreigner. Prokhanov’s time had come; he was a well-trav- elled, educated, well-connected and gifted Russian who could unite the movement into a denomination. Kargel gave up Pashkovs original vision - of remaining unregistered and autonomous - and registered his group. Having served among the Mennonite Brethren, German Baptists, and British Evangelicals, Kargel eventually joined with Prokhanov to build the new Russian denomination of the Evangelical Christians.* Gregory Nichols is a lecturer at the International Baptist Theological Semi- nary in Prague, Czech Republic. He is currently conducting doctral research, also at IBTS, on I.V. Kargel. *® The Pietistic ideals of Radstock, Pashkov and Kargel were echoed by some congregations and individuals who rejected Prokhanov’s attempts to organize them into a denomination and remained independent. 87 The “Golden Age” of the Soviet Baptists in the 1920s Konstantin Prokhorov he great evangelical revival of the late ninetee