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Prokhorov #11 (2010)Edit-Mary.P65 “Living as Monks” and Fools for Christ,s Sake in the Russian Baptist Brotherhood Constantine PROKHOROV, Omsk, Russia © C. Prokhorov, 2010 1 n several articles we have already compared the Russian% IUkrainian Baptist brotherhood, especially in its late Soviet form, with Russian Orthodox monasticism (first of all, with the not unfamiliar “monasticism in the world”).[1] However, this point of view perplexes many Baptist church members of our acquaintance; it evokes doubt or sometimes even an emotional rejection. The present article attempts to clear up the misunderstandings connected with the subject and at the inter% confessional level, in the context of church history in general, to demonstrate the legitimacy of the thesis of the “monastic way” of Russian Baptists, based in a certain measure on the Eastern Constantine Prokhorov is a graduate of North Christian understanding of holiness. Kazakhstan University and The debated concept of “monasticism in the world,” which Odessa Theological became especially relevant following the Bolsheviks’ rise to power Seminary (Ukraine) and holds an MTh degree in Russia, has been elaborated by a number of famous Orthodox (IBTS, Prague, Czech authors.[2] Zealous Christians, living in a militantly atheistic State, Republic/University of raised, as it were, “a kind of monastery wall between one’s soul Wales). He is presently [3] working on his doctoral and the world, which lay in evil.” For example, Archbishop Ioann dissertation. Constantine (Shakhovskoi) wrote in the 1930s: Prokhorov is the author of several books on history and theology: Sectarian [1] See, for instance: C. Prokhorov, “On Several Peculiarities of the Stories [2002], The Mystery Understanding of Baptism in the Russian Baptist Church,” Theological Reflections, of Predestination [2003], 8 (2007): 89%105; “On Christian Pacifism,” Theological Reflections, 9 (2008): God’s and Caesar’s 124%141. Kingdoms [2005], Fight of [2] See, for instance: Archbishop Ioann (Shakhovskoi), “Beloe inochestvo” Faith [2009], An Introduction [White monasticism] in: Archbishop Ioann (Shakhovskoi), Izbrannoe [Selected to Russian Evangelical works] (Petrozavodsk: Sviatoi ostrov, 1992), pp. 118%28; Archpriest Valentin Theology [2009], as well as (Sventsitskiy), Monastyr’ v miru [Monastery in the world] (Moscow: Lestvitsa, numerous articles. He is a 1999). deacon of Omsk Baptist [3] Deacon L. Kalinin, “Predislovie” [Preface], in: Archpriest Valentin Church (Russia). He is Sventsitskiy, Dialogi [Dialogues] (Moscow: Pravoslavniy Sviato%Tikhonovskiy married and has three Bogoslovskiy Institut, 1995), p. 10. children. Theological Reflections #11, 2010 155 Constantine Prokhorov Anyone can be a monk – in his heart… King An ECB church member from Gomel David had several wives but was a monk, (Belarus), N. F. Mazhnaia, recollects with …he became the most beloved teacher of a positive Christian attitude, that after her the hermits, the great elder of all monks… conversion in the 1950s, when she started ‘White monasticism’ began to be restored… to visit the Baptist church regularly, unbe% This is the first apostolic, martyr lieving neighbors called her a “Stundist” Christianity, the genuine discipleship of and a “nun” simultaneously.[6] B. M. Zdor% Christ… If you want to burn with love ovets, who founded the “blue” (hectograph) for the Lord, choose any way: the white press of the Council of Churches, very often or black monastic life… The Apostles uses monastic imagery and vocabulary in were already the pure white monks, both his recollections about the Russian Baptist Peter with his wife and Paul without wife… There are many covert monks and brotherhood in the time of Khrushchev and nuns in Russia now.[4] Brezhnev. For example, he feels sorry for young sisters who sincerely turned to God It is interesting that Russian Baptists, and then after that realized that they had for all their everyday critical attitude to% entered a “Baptist nunnery” (since the wards Orthodoxy, often spoke well of the women in the congregations, as a rule, great% monastic (“narrow”) way, and compared ly outnumbered the men). Nevertheless, at themselves, whether intentionally or not, baptism the young sisters were traditional% with those who have taken on the “angelic ly bound by making a promise in public (a image.” The intentional naming of the kind of vow). To the question, “If an unbe% Russian Baptist Union bratstvo (the liever makes an offer of marriage to you…?” brotherhood), as well as the characteristic the answer was, “No, I have fallen in love and indispensable reference of its members with Jesus!”[7] In this way, Russian Baptists to each other as “brother” and “sister,” sug% actually preordained the mass female mo% gest a parallel with a monastic brotherhood. nastic way of life. One of the founders of the movement of the If we look at the matter from a different Council of Churches of ECB, Iu. K. Kriuchk% standpoint, one can say that monks them% ov (brother of the leader G. K. Kriuchkov), selves are a kind of sectarian community for instance, writes: within Orthodoxy (“Orthodox fundamen% We involuntarily adopted the mentality talists”), whose mode of life often shocked of the Russian Orthodox environment. In the common laity of the Russian Church – turn, that religious environment was based and it shocked them no less than the Bap% on the patterns of the “Lives of the Saints,” tists’ mode of life, at that.[8] Therefore, it is various ascetics, monks and anchorites…[5] [4] Archbishop Ioann (Shakhovskoi), Beloe inochestvo, [7] Testimony of B. M. Zdorovets (INT, Spokane, pp. 119%125. Washington, USA, 2006). [5] Iu. Kriuchkov, Vnutritserkovnoe Dvizhenie EKh [8] Nominal Russian Orthodox relatives of zealous B v Byvshem Sovetskom Soiuze [Within the church Christians who have entered a monastery often mourn movement of the ECB in the former Soviet Union] for them exactly as they would for people who have (Sacramento, CA: n.p., 2001), p. 57. “gone into a sect.” See, for instance: D. Iusupova, “Okhota [6] Testimony of N.F. Mazhnaia – interview (INT), na Ved’m” [A witch%hunt], Ogonek, 40 (1998); N. Petro% Fresno, California, USA, 2006. Here and hereinafter, vskaia, “Ia ushel v monastyr’, chtoby byt’ shchastlivym there are references to a number of interviews by the chelovekom” [I entered a monastery to be a happy man), author with well%known Russian Baptist ministers and Pravoslavnaia gazeta (Ekaterinburg eparchy), 1 (1996); church members who emigrated from the Soviet Union I. Podberezskiy, Protestanty i drugie [The Protestants to the USA during the years of perestroika. and others] (St. Petersburg: Mirt, 2000), p. 89; etc. 156 Áîãîñëîâñêèå ðàçìûøëåíèÿ #11, 2010 “Living as Monks” and Fools for Christ,s Sake in the Russian Baptist Brotherhood no wonder that there was always a sympa% A special ministry started in the thy for monasticism within the ECB broth% monasteries – starchestvo [monastic elders’ erhood (among the “true sectarians”). ministry], which consisted in the spiritual The main periodical of the ECB Union care and guidance for souls seeking of in the post%war period, Bratskiy vestnik salvation… Many people… followed the [Fraternal messenger], initiated some elders’ admonitions.[13] attempts to offer an interpretation of ‘Faith without works is dead’. Works of Russian Orthodox monasticism as a kind charity were an integral part of church life of forerunner of the evangelical movement in Old Russia. The first hospitals and in Russia: nursing homes originated in monasteries…[14] Orthodoxy gave rise to a great God% seeking among the Russian people… The From the beginning of the Christianization infinite number of cloisters and of Russia, domestic monks did not lose hermitages, …churches and chapels testify contact with the life of common people. to this… There was one thing that The suffering of one’s neighbor and the Orthodoxy did not bring to the Russian needs of one’s native land were cause for people, – knowledge of the Bible.[9] the concern of Christian ascetics. This is evident, for example, in the life of Sergius Russian monks… also wakened spiritual of Radonezh who had a humble monk’s thirst, … [they] contributed to the heart… Deep meditations on Divine truths [10] strivings for spirituality in Russia. and heavenly flights of the spirit did not In spite of the stereotyped view of the isolate him from the surrounding lack of biblical knowledge in the Ortho% world…[15] dox Church, paradoxically combined They are mistaken who think that such with gratitude to it, on behalf of the ECB, statements in the Baptist press before and for the Synodal translation of Holy Scrip% during perestroika may be explained mere% ture (“we appreciate the services of the Rus% ly by the political correctness of Soviet cen% sian Orthodox Church, it provided… the sorship that “obliged” Protestants to be on Scripture: first in the Church Slavonic lan% friendly terms with the Orthodox Church. guage, and then also… in Russian”),[11] the It is worth noting that the underground Baptists often cherished kindly feelings for (“independent”) publications of the Coun% the best manifestations of the monastic cil of Churches of ECB were also entirely in way of life.[12] accord with the opinion of the AUCECB in [9] The words of A. Karev, cited in: A. Bychkov, Missionerskaia deiatel’nost’ drevnerusskogo “100%letie Ob’’edinitel’nykh S’’ezdov [The centenary of monashestva [The missionary activity of the Old the uniting councils], Bratsky vestnik, 6 (1984): 44%5. Russian monks] (Germany: Logos, 1996); Popov, [10] I. Gnida, “Dukhovno%patrioticheskoe sluzhenie” “Isikhazm kak chaianie dukhovnosti,” pp. 115%34, etc. [Spiritual and patriotic Ministry], Bratsky vestnik, 6 [13] M. Chernopyatov, A. Vasiliev, Pravoslavnaia (1984): 51. See also: V. Popov, “Isikhazm kak chayanie Tserkov’ [The Orthodox Church], Bratskiy vestnik, 3 dukhovnosti: Opyt istoricheskogo analiza” (1988): 50. [Hesychasm as a spiritual aspiration: An attempt at [14] These words of a Russian Orthodox priest, are historical analysis], Bogomyslie, 2 (1991): 127%31. quoted with favor in: V.
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