Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

ers. On an average, Soviet evangelicals meet for worship at least twice on Sunday and three times during the week. In addition, some of the members are involved in choir and instrumental music practice, the degree of activity depending on how much local officials allow. Unregistered congregations such as the Reform Baptists and Pentecostals are usually more resolute in maintaining these additional church functions, including special children’s activity. Members’ meetings are held at least annually; in unregistered con- gregations they can be as frequent as monthly. In addition, there are regular meetings of the preaching corps. In an article on preaching Zhidkov cited Paragraph 38 of the AUCECB statute of 1948 which stated: (a) In addition to the presbyters and deacons, also individual brothers and sisters who have the gift and can edify the church are permitted to preach in the congregations; (b) Those members with preaching ability who are encouraged by the presbyter and church council to serve the congregation constitute the regular contingent of preachers for the given congregation. 4 Zhidkov also noted that these preachers must be members of the congrega- tion, although it is unclear whether the statute itself clearly specified this provision. As is traditional in evangelical circles, one midweek meeting is devoted to Bible study. Mennonite congregations in the Soviet Union, as well as Reform Baptists, maintain this practice. AUCECB churches vary in their practice, often substituting a preaching service in order to avoid divisive argumentation. Technically, a Bible study circle is illegal. Usual procedure at a Bible study is to study a book of the Bible systematically—verse by verse. Each participant takes his turn reading one of the verses and is ex- pected to explain its meaning. Other participants may then contribute their ideas. The leader, usually the presbyter, concludes with a corrective sum- mary. Some churches attempted to conduct Bible study but were robbed of the blessing when too many participants insisted they alone had the right interpretation. This need to agree on a correct interpretation reminds one of the tendency in Soviet society to have a single party line on every issue. In one resourceful church the ministers began meeting the night before Bible 110 Soviet Evangelicals Since World War II study to discuss the Scripture passage. A uniform interpretation is ein upon, and the following evening the sre au turns exegeting ea according to a prearranged plan. erent ee cannot imagine a religious gathering cate inte and singing. The birth of a baby, a wedding, even a funera - ane panied by singing, Conferences and congresses are ase e ] ae singing. For me, the reverberations of more than 1,000 male oa bee praise remains one of the unforgettable experiences of the 197 peer cis the Soviet evangelical repertoire of songs is as ee and broad