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Dissenters and Prisoners (Raskolniki I Ostrozhniki), by Feodor Vasilivich Livanov, a Translation from the Russian, Originally Published in 5 Volumes, St

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Dissenters and Prisoners (Raskolniki I Ostrozhniki), by Feodor Vasilivich Livanov, a Translation from the Russian, Originally Published in 5 Volumes, St DISSENTERS AND PRISONERS Feodor Vasilivich Livanov Selections dealing with the origin and history, theology and beliefs, traditions and worship, community and domestic life, and personal conduct, of the early Spiritual Christian Molokans of Russia. This volume contains selections from Dissenters and Prisoners (Raskolniki i Ostrozhniki), by Feodor Vasilivich Livanov, a translation from the Russian, originally published in 5 volumes, St. Petersburg, Russia. Volume 1, 1872 edition. Volume 2, 1872 edition. Volume 3, 1872 edition. Volume 4, 1873 edition. Volume 5, 1875 edition. Translated and published by Daniel H. Shubin. Bible selections are based on the New King James Bible, used by permission, Thomas A. Nelson publishers, Nashville, TN. Since this volume is a translation from the Russian, the English has been modified as necessary to match the original Russian or Slavonic Bible rendering. copyright 1994 Daniel H. Shubin. All rights reserved. Revised for CD, 2002. 1 TABLE OF CONTENTS Translator's Preface SELECTIONS FROM DISSENTERS AND PRISONERS 1. The Beginning and Origin of the Molokans and Dukhabors in Russia 2. Molokans of Tambov 3. Molokans of Saratov 4. Molokans of Kherson 5. The Molokan Pastor 6. Molokan Elders 7. The Molokan Liturgy 8. Molokan Weddings 9. Legal Status of Women among the Molokans 10. Molokans of Kharkov 11. Molokans of Simbirsk 12. Molokans of Astrakhan 13. Molokans of Moscow 14. Molokans of Ryazan 15. Molokans of Orlov 16. Molokans of Samar 17. Molokans of Orenburg 18. Molokans of Ekaterinoslav 19. Molokans of Novgorod 20. Molokans of Vladimir 21. Molokans of Tver 22. Molokans of Tavria 23. Oppression of the Molokans of Saratov 24. Oppression of the Molokans of Tambov 25. Instructions regarding the Resettlement of the Sectarians to the Transcaucasus 26. The Sect of the Communals 27. Discussion between the Dissenters and the Molokans 2 TRANSLATOR'S PROLOGUE Let this be recorded for the generation yet to come, So that the people yet unborn may praise the Lord. Ps 102:18 I The purpose for this volume is to make available to the English speaking Molokan population information about the early Molokans of Russia which the translator feels is valuable and beneficial to the present-day community, and information which will never be accessible to the majority of American Molokans because of its availability only in Russian. The selections from Dissenters and Prisoners, by F.V. Livanov, chosen for translation and publication in this volume comprise the most comprehensive collection of concise and reliable information about the Molokans in Russia, from their earliest origins and to the period of the mid 1860's. Livanov (pronounced Lee-va-NOV) also includes in his voluminous ethnograph considerable material dealing with the geographical, ethnic, political and historical background of each of the provinces he investigated having a Molokan population. Without burdening the reader with superfluous information not related to the specific purpose of this English volume, the translator selected only that material which focused on the origin and history, theology and Bible understanding, community development, church services, personal conduct and domestic life of the Molokans. The selection of what to translate and publish was primarily based on those areas which would be informative and of practical use, with an application to the Molokans of the present era. Quite often material found in an initial volume is also repeated by Livanov in a subsequent volume, no doubt to add bulk to his own composition, or if initial volumes were not available to readers of subsequent volumes. Of all the information in the 5 volumes that is classified as dealing with Molokans, all valuable and practical information is included in this translation. Any material that the translator felt was unreliable or of dubious origin was not included. The 5 volumes of Dissenters and Prisoners likewise contain extensive information regarding many other religious groups in Russia, including the Dukhabors, Scoptsi, Khlysti, and many lesser known sects, along with much of the politics of the era. None of this is included in this present translation, except for material on the Orthodoxy and Dukhabors that is interwoven by Livanov with Molokan history. II Livanov's information is basically divided into 2 categories: research and personal association. The areas of research are based on information previously researched and published by writers of the 18th and early 19th century, and this comprises those chapters that deal with the Origin of the Molokans (part 1), and the Molokans of the various provinces (parts 2 through 4, and 10 to the 3 end of the book). This material Livanov considered to be reliable for reprint and use in his own book. The balance of this translation (parts 5 through 9) are based on personal visits Livanov made to Molokan communities and villages, and personal observations and interviews with Molokan elders and other members of the religion. Feodor Vasilivich Livanov holds a doctorate in theology from the Academy of Sciences and was a professor of comparative religion in a university in St. Petersburg. He utilized his position, access to information, and capabilities for the research of the many sectarian groups in Russia. His use of the term dissenters refers to those groups that branched off from the Orthodox church during the movement known as the raskol, although they still held to Orthodox traditions and theology. These groups for example would be the Priestless (bez-popovtsi), Old Believers (staroveri), Wanderers (straniki), and others. The sectarians were those sects that rejected the Orthodoxy in its entirety and established independent denominations. These were the Molokans, Dukhabors, Khlisti, Netovtsi, and others. III In general the Molokan communities in Russia held to the tenets established by Semeon Matveev Uklein. However, due to the extent of the country of Russia, with meager and poor communication between the villages and cities and provinces, some differences did exist in their understanding of the Bible, but the majority of these were very minor. Only the Molokans of the Don Region could hardly be called Molokans, since they deviated from almost every point defined by Uklein. Most of the evidence indicates that the worship services, along with the wedding, child- naming, funeral, and memorial services contained in this translation, were composed by Uklein in the late 18th century, and then copied and recopied as they were distributed throughout Russia. M.G. Rudometkin mentions in his writings that Uklein "isolated himself in a secluded corner and wrote a book of ceremony and prayer for the faithful, containing various topics, which today are read aloud unchanged, everywhere.1" It is very possible that the ceremonies contained in Livanov's volumes are Uklein's ceremonies, although they may have been modified or altered due to transmission to other provinces of Russia and from generation to generation. One important item the reader will notice is that Molokan theology gradually developed over time with additional and greater access to the Bible. Bashkin and Kosei were well in advance of the balance of the population in recognizing the error of Orthodoxy, but their theology still had many flaws. Likewise Tveritinov was the most advanced of his era, and so others learned from him and continued to perfect the theology with additional study of the holy Scriptures and applying it to personal, domestic and community life. Uklein's original tenets of faith were concise and brief, but this was only after consulting with Dalmatov. Apparently Uklein needed and utilized Dalmatov's Biblical education to compile a practical systematic theology. And the tenets of faith compiled 50 years later by subsequent Molokan preceptors were even more comprehensive, even though some items took additional generations to perfect. Further preceptors of the Molokan community, beyond the period of time 1. Spirit and Life, page 460, verses 3-4. 4 researched by Livanov, those mentioned in the Spirit and Life, Book of the Sun, brought the Spiritual Christian Molokan community to a greater perfection in the knowledge of Biblical truth, and its personal, domestic and community application. IV Livanov himself was a member of the Russian Orthodox Church. But it is also evident that his goal as a professional ethnologist overrode his personal bias toward the Orthodox church, since he readily and without any reluctance exposes the inefficiency and corruption of the Orthodoxy; admits that some of Orthodoxy was adapted from paganism; mentions repeatedly the ignorance and illiteracy of the clergy; details the larceny, alcoholism and immorality of the priests and nuns; and even records accusations of homosexually among the priests in the monasteries. But even though his is a very objective observation and record of research and associations, his true nature as a member of Orthodoxy does appear very subtle in scattered instances. This subtlety is not malicious or derogatory, but included to stealthily inform the reader that the Orthodoxy, regardless of its failings, was still the sole bearer of salvation and grace and Biblical truth, and that all the other dissenters and sectarians were deviating from this and alienating themselves from the sole true church, the Russian Orthodox. Whenever the words church or Christian are used by Livanov, they specifically refer to the Russian Orthodox church. Any other group is a dissenter or sectarian and is often mentioned by name. A few of Livanov's subtle remarks are noted in the following examples: that the teaching of dissenters and sectarians are "infectious" and "infect the people and countryside"; that Molokan prayers are "inartistic and bland," that the songs are "very poor in quality"; and that the Orthodoxy "should refute these people". This however should not suffice as evidence to discard the material as unreliable or biased; but the reader should be aware that these are observations made by a person not directly involved or participating in the religion.
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