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

ng point, Mikhailovsky moved via the "anti-systematic moral humanism" of French socialist Proudhon and Russian utilitarian literary critic Vissarion Belinsky to his own 30 James H. Billington, Mikhailovsky and Russian Populism , Clarendon Press, Oxford, 1958, pp. 78-80; 54. 31 Ibid., pp. 58-9. 32 Ibid. , p. 79. 33 moral socialism. 33 He saw such "native" solutions as the peasant commune and artel as a way of letting "reason and moral feeling" influence Russian economic development. 34 This morally idealistic socialism was the inspiring gospel of these repentant noblemen and the message they wished to pass on to the peasants. While the Pashkovites did not as a rule adopt peasant dress, the missionary terminology used by Billington to describe the short-lived movement to the people applies literally to these evangelizing aristocrats. The Pashkovites put their populist sentiment into practice primarily in a new and sudden intensification of their philanthropic activities after their conversions, coupled with new missionary zeal to spread the message they had so enthusiastically adopted. The desire to evangelize and to obey Christ's teaching to "love your neighbor as yourself" guided the Pashkovites' philanthropy. 35 Under the influence of Radstock's and Pashkov's preaching, aristocrats began to visit prisons, hospitals, and factory districts of St. Petersburg, to spread their salvation message to their new-found brothers. Scripture reading, talks, and discussions with the prisoners or patients were often part of these visits. 36 After several 33 Ibid., pp. 36 and 50-51, for example. 34 N. K. Mikhailovsky, Sochineniya N.K. Mikhailovskago . St. Petersburg, 1896-7, I., p. 693, quoted in Billington, p. 67. 35 Heier, pp. 115-16. 36 Sophie Lieven describes some of the experiences of her aunt, Princess Vera Gagarina, and of Mme. Chertkova among prisoners. See S. Lieven, pp. 20-24. 34 years of this., one article noted the persistence of these women in their visits to the capital's working.suburbs, and how they had "unsettled all Russian clergy" and prompted efforts within the Orthodox Church "to strengthen not only divine service but also teaching." 37 In one example of their combination of practical aid and spiritual propaganda, Pashkov opened three eating establishments in the Vyborg district where for less than ten kopecks one could procure a substantial meal. In keeping with his evangelistic purpose, talks were sometimes given in the dining hall. 38 One press article noted the Scripture texts that adorned the walls of the clean rooms, in which between 400 and 500 people, mostly students and workers, ate each day. According to the same article, Pashkov had plans to acquire the square on which one of these "restaurants" was situated and to erect there inexpensive apartments for the poor. 38 Another article speaks of the apparent realization of these plans. The Pashkovites' "corn