Colonel V. A. Pashkov and the Late Nineteenth-Century Protestant Movement in Russia, Jan M. Surer, 1999

ted Mme. Chertkova's spiritual quest. 15 Princess Lieven had become a believer in England years earlier, but it was not until later (presumably under Radstock's influence) that the "responsibilities evolving from a life surrendered to Christ became clear to her." 16 From the time of his nearly fatal 12 de Gmeline, p. 204. 13 D. Lieven, The Aristocracy in Europe 1815-1914 . Columbia University Press, New York, 1992, p. 124. 14 Heier, pp. 34-35. See also N. Leskov, Schism p. 63, note. On V. G. Chertkov, see, for example, Heier, pp. 93-96, and Ernest J. Simmons, Leo Tolstoy , London, 1949, pp. 420-21. 15 Heier, p. 35; Brandenburg, pp. 107-08. 16 S. Lieven, p. 8-9. 28 illness in the.Crimea, Count Bobrinsky had been seeking the answer to the question of God's existence, 17 Count. Korf's assistance in Bible distribution in Russia before Radstock's visits shows his earlier interest in providing morally beneficial influences for his countrymen. 18 Radstock did not necessarily find instant acceptance of his message, however. Bobrinsky initially set out to debate Radstock's Scriptural interpretation. According to Sophie Lieven, Princess Lieven's daughter, Pashkov "felt no sympathy with this new religious craze." 19 Judging by accounts of their conversions, for both men a flash of revelation changed their opinions of Lord Radstock's message. 20 Several years after that revelation, in a letter in 1880 to Archpriest I. Yanyshev, rector of the Ecclesiastical Academy in St. Petersburg, Pashkov described with numerous Biblical quotations his previous state of life and his new belief and purpose. 21 I was guided almost exclusively by human rules of conduct, living for myself, trying in the best times of life to combine the irreconcilable r pvtayas' v samvva luchshiya minuty zhizni sovmestyat' 17 R. S. Latimer, Dr. Baedeker in Russia and his Apostolic Work in Russia , London, 1907, pp. 80-81; Trotter, pp. 197-99. 18 For the story of Count Korf's serendipitous involvement with the British Bible Society, see Heier, pp. 38-39. 19 S. Lieven, pp. 9-10. 20 Latimer, pp. 81-82; S. Lieven, pp. 9-10; Pollock, pp. 65- 68 . 21 I. Yanyshev was one of the founders in 1872 of the Society of Friends for Spiritual Enlightenment. He had earlier served as priest of the Russian congregation at Wiesbaden. It was in his position as editor of Tserkovnyi Vestnik f The Church Messenger 1 that he corresponded with Pashkov in 1880. 29 nesovmestimoe 1. that is, to serve two masters....I was living in accordance with r po vole l the prince of this world [Ephes. 2:11], and at the same time, feared to break decisively from God f a vmeste s tern boyalsya okonchatel'no razsorit'sya s Bocrom l . 22 The realization that "Christ, dying for the sins of the world, answered even for my sins" caused Pashkov to see himself as a "lost sinner [ greshnik pooibshii l" and that there was nothing he could do for his own salvat