By Heather J. Coleman
"... a desirable learn for everybody attracted to Russia, faith, and modernity." -- Nadieszda KizenkoIn the early twentieth century, Baptists have been the fastest-growing non-Orthodox spiritual crew between Russians and Ukrainians. Heather J. Coleman strains the improvement of Baptist evangelical groups via a interval of quick industrialization, conflict, and revolution, whilst Russians came across themselves asking new questions about faith and its position in glossy lifestyles. Baptists' religion helped them navigate the issues of dissent, of order and ailment, of modernization and westernization, and of nationwide and social identification of their altering society. applying newly on hand archival fabric, this crucial ebook unearths the ways that the Baptists' personal reports, and the frequent discussions that they generated, remove darkness from the emergence of recent social and private identities in overdue Imperial and early Soviet Russia, the construction of a public sphere and a civic tradition, and the function of spiritual principles within the modernization approach.
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Additional info for Russian Baptists And Spiritual Revolution, 1905-1929 (Indiana-Michigan Series in Russian and East European Studies)
Example text
The law of 19 April 1874 allowed “schismatics” (generally understood as Old Believers but not other sectarians) to register their births, deaths, and marriages legally. Then, on 3 May 1883, a 19 Coleman, Russian Baptists 2/7/05 12:03 PM Page 20 organizing for the russian reformation new law permitted most sectarians and Old Believers to hold services in private or in special prayer houses, to carry internal passports, and to occupy public positions. Public manifestation of non-Orthodox religious practice remained prohibited.
Although Orthodoxy remained the established church of the Russian Empire and preserved a monopoly on proselytizing, this law allowed the many people who were registered as Orthodox but actually practiced another faith to legalize their religious choice. 46 His manifesto of 17 October 1905, which established a national legislature based on virtually universal male suffrage and proclaimed freedom of the person, conscience, speech, and assembly, transformed the Russian civic landscape and seemed to promise a new era of opportunity for Russian Baptists.
Khristianin and Bratskii listok explicitly sought to create and unify a broad coalition of evangelically minded Russians, not only Baptists and Evangelical Christians but also the evangelical Molokans, led by Zinovii Danilovich Zakharov, who, although they practiced infant baptism, shared very similar beliefs and called themselves Christians of Evangelical Faith. Khristianin offered its readers a variety of devotional articles, including religious stories and poetry, readers’ reports of their conversions, articles about Baptists abroad, reprinted sermons by Rus- 30 Coleman, Russian Baptists 2/7/05 12:03 PM Page 31 The Era of “Open Storm” sian leaders, translations of foreign Baptists’ writings, and new hymns composed by Prokhanov.
