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

e Lutheran community there; a few aristocratic families had had Catholic sympathies. In his account of the movement itself, we learn of the groundwork laid by Bible distribution in the 1860's, of charitable works undertaken by the new converts, including Pashkov's tract-printing society, of early government opposition (which ironically helped the movement to spread to the masses, as Pashkov in particular withdrew to his estates to work there unhindered), of the harsh persecutions in the 1880's and 1890's of all sectarians (although those of the upper classes received lighter punishments), and of the Pashkovite movement's decline from that time. Joining in the tradition of linking the movement's history to the commentary upon it made by Tolstoy and others, Heier also provides a detailed study of various novelists' responses, including those of lesser known writers such as P. D. Boborykin and Elizabeth Ward de Charriere. Heier's analysis of the reasons for Pashkovism's decline 16 Edmund Heier, Religious Schism in the Russian Aristocracy 1860-1900: Radstockism and Pashkovism . Martinus Nijhoff, The Hague, 1970. 11 cites the loss of the movement's leaders to government-imposed exile, the subsuming of Pashkovism in the strong current of the Russian Baptist movement, and the persecutions just mentioned. As for any direct results of the movement, Heier credits thinkers closer to Orthodoxy, such as Vladimir Solov'ev, rather than the Pashkovite religious revival, for inspiring the back-to-church movement at the turn of the century. 17 Yet he does note the Pashkovites' influence in spurring Orthodoxy to reform and their pioneering efforts towards overcoming class divisions. But Heier's decision to limit himself to the evangelical movement among the aristocracy leads him to emphasize the decline of Pashkovism at the expense of noting the continued influence of evangelicalism in the Baptist and Evangelical movements. The works of Andrew Blane, Walter Kolarz, J. C. Pollock, and Hans Brandenburg, among others, help to remedy this. In addition to recounting the nineteenth-century beginnings of the doctrinally related Stundist and Baptist movements, they pay significant attention to the Baptists' and Evangelicals' status at the time of the Bolshevik revolution and to their continuance into the Soviet period. 18 The Soviet scholar A. I. Klibanov's thorough study of 17 Heier, pp. 25-26. 18 The works not yet cited are : Hans Brandenburg, The Meek and the Mighty: The Emergence of the Evangelical Movement in Russia ( Christen im schatten der Macht . Wuppertal, 1974), Mowbrays, London, 1974; Walter Kolarz, Religion in the Soviet Union . Macmillan, London, 1961; and J. C. Pollock, The Faith of the Russian Evangelicals . McGraw-Hill, New York, 1964. 12 sectarianism also covers the wider evangelical movement. 19 His work is useful for its Marxist perspective, which places considerable emphasis on th