Eastern European Baptist History: New Perspectives, 2007

in Estonia from Finnish and German believers. When the Soviet period ended, international support in terms of both funds and personnel initially poured into the formerly Communist lands, and then was gradually withdrawn. Walter Sawatsky and Mary Raber tell stories of Western cooperation with Russian and Ukrainian Baptists, as well as local and national responses as international aid diminished. While each state has its own past, its own heritage, and its own cultural distinc- tives, the significance of Baptists historically as an international, rather than national, community cannot be denied. This emphasis at an inter- national conference at an international seminary demonstrates this to the present day. Another recurring theme is that of cross-denominational influence on the historical Baptist movements in Eastern Europe. While it is natural to self-define in terms of difference from those around you, papers in this volume demonstrate that the Baptist heritage must include, rather than exclude, other branches of the Christian faith. Johannes Dyck’s detailed analysis of the formation of at first an informal, and later formal Baptist structure in South Russia (now Ukraine) demonstrates the significant influence of German Pietism in the egalitarian governance of early congre- gations. Early Russian and Ukrainian Baptists, he notes, in addition shared much with neighbouring Mennonite congregations, although the Russian Orthodox background of the majority of early converts left its mark as well. Dyck details the development of what became a Baptist structure, a story continued by Sawatsky, who examines the workings of national Baptist unions throughout perestroika and the dissolution of the USSR. Gregory Nichols develops the theme of non-Baptist influence in his discussion of Ivan Kargel, often considered the first Russian Baptist theologian, whose spiritual pilgrimage nonetheless included ministry among the Mennonite Brethren, training among the German Baptists, and funding by members of the Victorian Holiness movement. Nichols also notes the Russian Orthodox and Molokan influence in early Baptist churches in the Caucasus. Sharyl Corrado focuses on the interdenominational heritage of the Pashkovites in St Petersburg, a group that later joined the Baptists, but in its early years emphasised revival and unity among Orthodox, Lutheran, and Congrega- tionalist participants under the Holiness teaching of English Evangelical Lord Radstock. Walter Sawatsky brings the story up to the present with his analysis of friction - as well as cooperation - in the post-Soviet period among those formerly united. Perhaps in part due to sources recently made available — as well as the 9 fact that it remains an issue of contention - another topic receiving special attention is the interaction of Baptists and evangelical believers with both the state and the predominant or national churches. While certain experiences were