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

ng another verse, and another. Then they kneel and one of the Stundists offers a passionate extemporaneous prayer, often with tears in his eyes.” Rozhdestvenskii refers to an even older account from the newspaper Pravda [Truth] from 1878, which describes the service in a similar way: An opening prayer, followed by a hymn, another improvised prayer and a sermon. ‘A sermon consisted of the preacher’s reading and offering his explanation of the parable about 10 virgins. The sermon was ended with an invitation to the brothers to offer another interpretation, if anyone had one. That was followed by a prayer.’ Then followed another hymn, and another sermon, which again consisted of verse by verse explanation by the preacher. Another hymn and prayer took place before the service was concluded with ‘greetings’, where brothers kissed each other and shook hands with sisters.“° Anyone who has ever witnessed a Russian Baptist service would immediately notice how little it had changed since 1878. Describing the sermon as a verse by verse interpretation of the Scripture by the person who leads the service, Sergei Margaritov adds that once the preacher finished his sermon, other people were allowed to speak on the subject. They could share their thoughts even if they disagreed with the main speaker.’’ The meetings of the Pashkovites, later known as Evangelical Christians, were marked by similar characteristic features — extemporaneous prayers, Christian hymns (both of Orthodox and non- Orthodox origin) and, of course, a sermon or several sermons. Justification by faith, forgiveness because of Jesus’ sacrifice — these were some of the major themes of these sermons. Both men and women could preach.” Such a description of early Russian baptistic worship highlights the centrality of oral biblical interpretation in these communities of believers. With their education limited to the ability to read and write, “Chitai kak napisano” or “Read as it is written” ° Rozhdestvenskii, Yuzhno-Russkii Stundism, p 251. *° Ibid. 1 Margaritov, Istoriia Russkikh Misticheskikh i Ratsionalisticheskikh Sect, p 166. ” Ibid., p 211. 52 was the main hermeneutical principle for those interpreters.’* The Bible (the only book that was considered sacred) was read and interpreted as a book written directly for them.” Ivan Kushnev, a Russian Orthodox priest from Orel, whilst been very critical of any dissenters from the Orthodoxy, accusing them of betrayal not only of their faith, but also of the country, notes that although Stundists did not have a theological system, their reading and learning of the Scripture (in most cases without any guidance from trained theologians) produced stunning results in their moral living — they did not drink alcohol, never used tobacco, did not swear, lived highly moral lives in family and business environments.’> The entry into a church was through public repentance of one’s sins, transformed life a