Journal of European Baptist Studies, 2017

AUCECB, A.M. Bychkov, wrote an appreciation in Bratsky Vestnik of A.P. Lopukhin, 65 the pre-revolutionary Russian Orthodox theologian and publisher, and V.S. Soloviev, the famous Russian philosopher. 66 Bychkov said that in his view ‘Lopukhin was a [Russian] Orthodox theologian but his works are characterized by the purity of the Gospel, toleration and a desire to enlighten the masses’. 67 A theological (Christological) article by A.P. Lopukhin was published in 1990 in Bratsky Vestnik , 68 The years 1989 and 1990 saw Bratsky Vestnik reprinting (probably from old Russian Orthodox miscellanies) a remarkable number of works by famous Russian Orthodox authors, including the following: F.M. 53 See B V, no. 3 (1980), pp. 54-6. 54 See BV, no. 4 (1980), pp. 63-6. 55 See BV, no. 5 (1985), pp. 66-7. 56 See B V, no. 3 (1987), p. 66. 57 SeeBV, no. 5 (1987), p. 52. 58 SeeBV, no. 6 (1987), p. 51. 59 SeeBV, no. 6 (1988), p. 46. 60 SeeBV, no. 2 (1988), p. 64. 61 SeeBV, no. 5 (1988), pp. 62-3. 62 See B V, no. 3 (1986), p. 37. 63 See BV, no. 3 (1987), pp. 64-5; no. 2 (1989), pp. 54-5. 64 See BV, no. 5 (1987), pp. 48-51. 65 See BV, no. 2 (1988), pp. 60-2. 66 See BV, no. 1 (1990), pp. 52-4. 67 See B V, no. 2 (1988), p. 62. 68 See A. Lopukhin, ‘Yavleniya Voskresshego Khrista’ [The Appearances of the Risen Christ], BV, no. 1 (1990), pp. 5-9. Prokhorov, Eastern Christian Self-Identification 37 Pestryakov’s Vera [The Faith]; 69 I.S. Nikitin’s Novy Zavet [The New Testament]; 70 S.Ya. Nadson’s Drug Moy, Brat Moy! [My Friend, My Brother!]; 71 V.A. Zhukovsky’s Savl na Doroge v Damask [Saul on the Way to Damascus]; 72 F.M. Dostoevsky’s Rozhdestvo Khristovo [Christmas]; 73 AT. Sulotsky’s Golgofa [Calvary]; 74 S.F. Ryskin’s Pogrebenie Khrista [The Burial of Christ]; 75 A.N. Maykov’s Khristos Voskres! [Christ is Risen!]; 76 A.K. Tolstoy’s Greshnitsa [A Sinful Woman]; 77 L.N. Afanasiev’s Te Zvezdy v Nebe ne Pogasli [Those Stars in the Sky have not Become Dim]; 78 LI. Kozlov’s O Drug, Pover’! [Oh, Friend, Believe!]; 79 K.K. Romanov’s Ne Govori, Chto kNebesam [Do not Say that the Heavens]; 80 A.N. Pleshcheev’s On Shel Bezropotno [He Humbly Walked]; 81 and A.S. Khomyakov’s Voskreshenie Lazarya [The Raising of Lazarus]. 82 Close reading of the lists above illustrates that the works chosen deal with central Christian beliefs held by Orthodox and Baptist writers alike. It should be noted, however, that the authors chosen were not only the kind of classical Russian Orthodox poets and writers that might have been expected. The great F.M. Dostoevsky, for instance, was known for the scornful language he used when writing about the forerunners of the Russian Baptists - the Stundists and Radstockists. 83 Grand Duke K.K. Romanov was a member of the Russian Imperial House, the ruling family, on behalf of which in Russia before 1905 many sectarians were severely persecuted. 84 The ideologist of Slavophilism A. S. Khom