Towards Understanding of the Practice of Proclamation: The Core Element of Russian Baptist Worship, Timofey Cheprasov, 2015

ties in Russia. ° It might be worth noting that those pastors or seminary teachers from outside of the Russian Baptist context that have visited Russian Baptist churches would immediately remember similar invitations to preach. ‘Would you like to bring greetings?’ or ‘Would you like to share a Word?’ These are some of the standard “invitations” still widely used for visiting speakers. 7. Popov, “Otechestvenniaia Shkola Propovedi...,” p 44. 8 See Chapter 5 for an extensive evaluation of the contemporary Russian Baptist preaching. ° VV. Popov argues that a number of nonconformist movements that appeared in Russia between 12-16" centuries should be seen as “spiritual predecessors” of Baptists. Strigolniks, Molokans, Starovers, Dukhobors and some others practiced similar open access to preaching. (“Otechestvenniaia Shkola Propovedi...,” p 37). There were two criteria that a prospective preacher had to meet — to be educated, and have “pure soul.” (E. A. Zamaleev, Fretiki i Ortodoksi: Ocherki Drevnerusskoi Dukhovnosti [Heretics and Orthodox: Sketches of Ancient Russian Spirituality] (Leningrad, Lenizdat, 1991), p 57). See also A. |. Klibanov, Reformatsionniie Dvizheniia v Rossii v 14- Pervoi Polovine 16 v [Reformation Movements in Russia in cee first half of 16" Centuries] (Moscow, Izdat. Academii Nauk USSR, 1960), possim. ° v7, Popov, “Otechestvenniaia Shkola Propovedi..., p 44. 221 Without repeating the descriptions of a Stundist worship or a gathering of Pashkovites (see Chapter 3 for an overview of Stundist worship and preaching), it might be worth providing a brief summary of what preaching meant for the first baptistic communities in Russia. First of all, preaching was seen to be a deeply communal exercise. Both male and female members of these communities were involved in this ministry."* The lack of ordained pastors defined the absence of established persons of authority in the sphere of biblical interpretation, thus allowing wider involvement of the listeners in the process of interpretation. Moreover the audience was not only allowed, but even encouraged to share their opinions (including disagreements) on the proclaimed text.’* Furthermore, it was the congregational approval, rather than the pastor’s sole opinion, that was seen as a necessary element of appointing people for preaching and evangelistic work. A sense of pursuing something new, of re-discovering the unknown essence of Christian faith by reading the message of the Bible together with other Christians, learning to apply that newly found story to their individual and corporate living, resulted in a formation of a group with distinct ecclesial identity.’? It is important to add that these people chose to drastically alter their lives in terms of morals and religious adherence, thus risking the state executed persecution for religious dissent, as well as social alienation, being labelled by the Orthodox clergy as bearers of the for