Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

Leningrad choir leader.2! Gabriel Pavlenko enlivened the 1974 congress with a dramatic presentation spelling out a detailed program of music education in the church. Music, he said, is the second pulpit in our churches and “the lives of those who serve this second pulpit must be holy and spiritual.”22 Pavlenko called for a section in Bratskii Vestnik devoted to music education, This began appearing in 1978. His recommendation that courses on vocal theory and singing be incorporated into the Bible correspondence program was carried out several years later. Pavlenko, whose rolling bass voice and charisma were a significant contribution to the cause of Baptist music, was accidentally killed in a traffic accident in 1977,25 but there appear to be suf- ficient persons to carry his vision forward. Vysotskii’s latest article on church music reveals great musical breadth. Better than any other statement, it shows how strongly the “second pulpit” advocates are concerned to produce deep feelings of reverence and to avoid the secular,4 In evangelical religious practice, fellowship is emphasized next to preaching and singing. The average evangelical knows no social life besides the church. The leadership has regularly tried to encourage local members to become involved in the cultural and social activities of their community but with little success.%5 For the typical Soviet evangelical, church is his life and the fellowship with other believers is his support in a largely unfriendly world. This in part explains the importance attached to the short session of greetings at the end of each service. , 112 Soviet Evangelicals Since World War II “Rodina” —Evangelicals and Society Personal predilection, state policy toward believers, and the general isolation of Soviet society account for the deep apoliticism of Soviet evangel- icals, Believers are encouraged to vote but in the Soviet Union ae even less personal accountability than in the West. Because of their et y developed sense of conflict between church and state goals, local ia io carefully avoid political subjects lest this occasion closure of the c ae Soviet evangelicals have also been influenced by the fatalist, other-wor P social orientation of Russian orthodoxy. The Christian socialism of the early Soviet evangelicals has long ago faded into a dim memory. i Still it must be emphasized that the major reason for the evangelicals undeveloped social conscience is that the state wishes it so. In his last “Con- versation,” Father Dudko raised the question: Why not use the sincere donations of believers for good deeds? hei can’t the church create a temperance society, for example, Waa wou i do something useful like curing drunks? Or organize a home for t fas or for children abandoned by their parents? Or, finally, she could me ly help the sick and the needy, or set up a model school where 7 i woul