Michael_P_Lediaev

What Scholars Wrote About Early Christian Molokans Bicentennial Celebration July 22, 1805 – July 22,2005 Presented by Michael P. Lediaev (Parenthetical insertions and emphases by Michael P. Lediaev) Included here is an excerpt about the Molokans by Sir Donald MacKenzie Wallace, M.A., who traveled through Russia sometime before 1877. He was also a member of the Imperial Russian Geographical Society. …When I had done all this I felt that I had fulfilled the whole duty of a tourist, and set myself to my regular work, which consisted in collecting information regarding the economic condition of the province, and especially the condition of the emancipated peasantry. Whilst engaged in this occupation I heard a great deal about a peculiar religious sect called the Molokani, and I felt interested in them because their religious belief, whatever it was, seemed to have a beneficial influence on their material welfare. Of the same race and placed in the same conditions as the Orthodox peasantry around them, they were undoubtedly better housed, better clad, more punctual in the payment of their taxes, and, in a word, more prosperous. All my informants agreed in describing them as quiet, decent, sober people; but regarding their religious doctrines the evidence was vague and contradictory. Some described them as Protestants or Lutherans, whilst others believed them to be the last remnants of a curious heretical sect which existed in the early Christian Church. One gentleman ventured to assure me that their doctrine was a modified form of Manichaeism, but I did not put much confidence in his opinion, for I found by questioning him that he knew of Manichaeism nothing but the name. Desirous of obtaining clear notions on the subject, I determined to investigate the matter for myself. At first I found this to be no easy task. I had little difficulty in making the acquaintance of a rich Molokan who lived in the town, and I so far gained his confidence that he promised me something that would serve as a letter of introduction to the leading members of the sect in the villages which I intended to visit; but on reflection he changed his mind, and failed to keep his promise. In the villages through which I passed I found numerous members of the sect, but they all showed a decided repugnance to speak about their religious beliefs. Long accustomed to extortion and persecution at the hands of the Administration, and suspecting me to be a secret agent of the Government, they carefully avoided speaking on any subject beyond the state of the weather and the prospects of the harvest, and replied to my questions on other topics as if they had been standing before a Grand Inquisitor. A few unsuccessful attempts convinced me that it would be impossible to extract from them their religious beliefs by direct questioning. I adopted, therefore, a different line of policy. From meagre replies already received I had discovered that their doctrine had at least a superficial resemblance to Presbyterianism, and from former experience I was aware that the curiosity of intelligent Russian peasants is easily excited by descriptions of foreign countries. These two facts I took as the basis of my strategy. When I found a Molokan, or some one whom I suspected to be such, I talked for some time about the weather and the crops as if I had no ulterior object in view. Having fully discussed this matter, I led the conversation gradually from the weather and crops in Russia to the weather and crops in Scotland, and then passed slowly from Scotch agriculture to the Scotch Presbyterian Church. On nearly every occasion this policy succeeded. When the peasant heard that there is a country where the people interpret the Scriptures for themselves, have no bishops, and consider the veneration of Icons as idolatry; and when he learned further that in that wonderful country the parishes annually send deputies to an assembly in which all matters pertaining to the Church are freely and publicly discussed, he almost always gave free expression to his astonishment, and I had to answer a whole volley of questions. “Where is that country?” “Is it to the east, or the west?” “Is it very far away?” “If our Presbyter could only hear all that!” This last expression was precisely what I wanted, because it gave me an opportunity of making the acquaintance of the Presbyter or pastor without seeming to desire it; and I knew that a conversation with that personage, who is always an uneducated peasant like the others but is generally more intelligent and better acquainted with religious doctrine, would certainly be of use to me. On more than one occasion I spent a great part of the night with a Presbyter, and thereby learned much concerning the religious beliefs and practices of the sect. After these interviews I was sure to be treated with confidence and respect by all the Molokans in the village, and recommended to the brethren of the faith in the neighbouring villages through which I intended to pass. Several of the more intelligent peasants with whom I spoke advised me strongly to visit Alexandrof-Hai, a village situated on the borders of the Kirghis Steppe. “We are dark (i.e., ignorant) people here,” they were wont to say, “and do not know anything, but in Alexandrof-Hai you will find those who know the faith, and they will discuss with you.” This prediction was fulfilled in a somewhat unexpected way. When returning some weeks later from a visit to the Kirghis of the Inner Horde, I arrived one evening at this center of the Molokan faith, and was hospitably received by one of the brotherhood. In conversing casually with my host on religious subjects I expressed to him a desire to find some one well read in Holy Writ and well grounded in the faith, and he promised to do what he could for me in this respect. Next morning he kept his promise with a vengeance. Immediately after the tea urn had been removed, the door of the room was opened, and twelve peasants were ushered in! After the customary salutations with these unexpected visitors, my host informed me to my astonishment that his friends had come to have a talk with me about the faith; and without further ceremony he placed before me a folio Bible in the Slavonic tongue, in order that I might read passages in support of my arguments. As I was not at all prepared to open a formal theological discussion, I felt not a little embarrassed by this procedure, and I could see that my traveling companions, two Russian friends who cared for none of these things, were thoroughly enjoying my discomfiture. There was, however, no possibility of drawing back. I had asked for an opportunity of having a talk with some of the brethren, and now I had got it in a way that I certainly did not expect. My friends withdrew---“leaving me to my fate,” as they whispered to me---and the “talk” began. My fate was by no means so terrible as had been anticipated, but at first the situation was a little awkward. Neither party had any clear ideas as to what the other desired, and my visitors expected that I was to begin the proceedings. This expectation was quite natural and justifiable, for I had inadvertently invited them to meet me, but I could not make a speech to them, for the best of all reasons---that I did not know what to say. If I told them my real aims, their suspicions would probably be aroused. My usual stratagem of the weather and the crops was wholly inapplicable. For a moment I thought of proposing that a psalm should be sung as a means of breaking the ice, but I felt that this would give to the meeting solemnity which I wished to avoid. On the whole it seemed best to begin at once a formal discussion. I told them, therefore, that I had spoken with many of their brethren in various villages, and that I had found what I considered grave errors of doctrine. I could not, for instance, agree with them in their belief that it was unlawful to eat pork. This was perhaps an abrupt way of entering on the subject, but it furnished at least a locus standi---something to talk about---and an animated discussion immediately ensued. My opponents first endeavoured to prove their thesis from the New Testament, and when this argument broke down they had recourse to the Pentateuch. From a particular article of the ceremonial law we passed to the broader question as to how far the ceremonial law is still binding, and from this to other points equally important. If the logic of the peasants was not always unimpeachable, their knowledge of the Scriptures left nothing to be desired. In support of their views they quoted long passages from memory, and whenever I indicated vaguely any text which I needed, they at once supplied it verbatim, so that the big folio Bible served merely as an ornament. Three or four of them seemed to know the whole of the New Testament by heart. The course of our informal debate need not here be described; suffice it to say that, after four hours of uninterrupted conversation, we agreed to differ on questions of detail, and parted from each other without a trace of that ill-feeling which religious discussion commonly engenders. Never have I met men more honest and courteous in debate, more earnest in the search after truth, and more careless of dialectical triumphs than these simple, uneducated peasants. If at one or two points in the discussion a little undue warmth was displayed, I must do my opponents the justice to say that they were not the offending party. This long discussion, as well as numerous discussions which I had before and since with Presbyters and simple members in various parts of the country, confirmed my first impression that the doctrines of the Molokani have a strong resemblance to Presbyterianism. There is, however, an important difference. Presbyterianism has an ecclesiastical organisation and a written creed, and its doctrines have long since become clearly defined by means of public discussion, polemical literature, and general assemblies. The Molokani, on the contrary, have had no means of developing their fundamental principles and forming their vague religious beliefs into a clearly-defined logical system. Their theology is, therefore, still in a half-fluid state, so that it is impossible to predict what form it will ultimately assume. “We have not yet thought about that,” I have frequently been told when I inquired about some abstruse doctrine; “we must talk about it at the meeting next Sunday. What is your opinion?” Besides this, their fundamental principles allow great latitude for individual and local differences of opinion. They hold that Holy Writ is the only rule of faith and conduct, but that it must be taken in the spiritual, and not in the literal, sense. As there is no terrestrial authority to which doubtful points can be referred, each individual is free to adopt the interpretation which commends itself to his own judgment. This will no doubt ultimately lead to a variety of sects, and already there is a considerable diversity of opinion between different communities; but this diversity has not yet been recognised, and I may say that I nowhere found that fanatically dogmatic, quibbling spirit, which is the soul of sectarianism. For their ecclesiastical organisation the Molokani take as their model the early Apostolic Church, as depicted in the New Testament, and uncompromisingly reject all later authorities. In accordance with this model they have no hierarchy and no paid clergy, but choose from among themselves a Presbyter and two assistants---men well known among the brethren for their exemplary life and their knowledge of the Scriptures---whose duty it is to watch over the religious and moral welfare of the flock. On Sundays they hold meetings in private houses---they are not allowed to build churches---and spend two or three hours in psalm-singing, prayer, reading the Scriptures, and friendly conversation on religious subjects. If any one has a doctrinal difficulty which he desires to have cleared up, he states it to the congregation, and some of the others give their opinions, with the texts on which the opinions are founded. If the question seems clearly solved by the texts, it is decided; if not, it is left open. As in many young sects, there exists among the Molokani a system of severe moral supervision. If a member has been guilty of drunkenness or any act unbecoming a Christian, he is first admonished by the Presbyter in private or before the congregation; and if this does not produce the desired effect, he is excluded for a longer or shorter period from the meetings and from all intercourse with the members. In extreme cases expulsion is resorted to. On the other hand, if any one of the members happens to be, from no fault of his own, in pecuniary difficulties, the others will assist him. This system of mutual control and mutual assistance has no doubt something to do with the fact that the Molokani are always distinguished from the surrounding population by their sobriety, uprightness, and material prosperity. Of the history and actual strength of the Molokan sect very little is known. Some believe that it was founded by foreign Protestants in the sixteenth century, but they can produce nothing better than vague traditions in support of their opinion. The oldest documentary evidence regarding it is, so far as I am aware, an official paper of the time of Catherine II. As to its actual strength it is difficult to form even a conjecture. Certainly it has many thousand members---probably several hundred thousands. Formerly the Government transported them from the central provinces to the thinly-populated outlying districts, where they had less opportunity of contaminating Orthodox neighbours; and accordingly we find them in the south-eastern districts of Samara, on the north coast of the Sea of Azof, in the Crimea, in the Caucasus, and in Siberia. There are still, however, very many of them in the central region, especially in the province of Tambof. The readiness with which the Molokani modify their opinions and beliefs in accordance with what seems to them new light, saves them effectually from bigotry and fanaticism, but it at the same time exposes them to evils of a different kind, from which they might be preserved by a few stubborn prejudices. “False prophets arise among us,” said an old, sober-minded member to me on one occasion, “and lead many away from the faith.” Of these false prophets the most remarkable in recent times was a man who called himself Ivan Grigorief, a mysterious personage, who had at one time a Turkish and at another an American passport, but who seemed in all other respects a genuine Russian. Some years ago he appeared at Alexandrof-Hai. Though he professed himself to be a good Molokan and was received as such, he enounced at the weekly meetings many new and startling ideas. At first he simply urged his hearers to live like the early Christians, and have all things in common. This seemed sound doctrine to the Molokani, who profess to take the early Christians as their model, and some of them thought of at once abolishing personal property; but when the teacher intimated pretty plainly that this communism should include free love, a decided opposition arose, and it was objected that the early Church did not recommend wholesale adultery and cognate sins. This was a formidable objection, but “the prophet” was equal to the occasion. He reminded his friends that in accordance with their own doctrine the Scriptures should be understood, not in the literal, but in the spiritual, sense---that Christianity had made men free, and every true Christian ought to use his freedom. “All things are lawful, but all things are not expedient”---that is to say, we ought to be guided in our acts simply by expediency, and all objections to a project on the ground of its being unlawful must fall to the ground. He who allows himself to be restrained by law is no true Christian. This account of the new doctrine was given to me by an intelligent Molokan, who had formerly been a peasant and was now a trader, as I sat one evening in his house in Novo-usensk, the chief town of the district in which Alexandrof-Hai is situated. It seemed to me that the author of this ingenious attempt to conciliate Christianity with extreme Utilitarianism must be an educated man in disguise. This conviction I communicated to my host, but he did not agree with me. “No, I think not,” he replied; “in fact, I am sure he is a peasant, and I strongly suspect he was at some time a soldier. He has not much learning, but he has a wonderful gift of talking. Never have I heard any one speak like him. He would have talked over the whole village, had it not been for an old man who was more than a match for him. And then he went to Orloff-Hai, and there he did talk the people over.” What he really did in this latter place I never could clearly ascertain. Report said that he founded a communistic association, of which he was himself president and treasurer, and converted the members to an extraordinary theory of prophetic succession, invented apparently for his own sensual gratification. For further information my host advised me to apply either to the prophet himself, who was at that time confined in the gaol on a charge of using a forged passport, or to one of this friends, a certain Mr. I---, who lived in the town. As it was a difficult matter to gain admittance to the prisoner, and I had little time at my disposal, I adopted the latter alternative. Mr. I--- was himself a somewhat curious character. He had been a student in Moscow, and in consequence of some youthful indiscretions during the University disturbances, of which I have already spoken, had been exiled to this place. After waiting in vain some years for a release, he gave up the idea of entering one of the learned professions, married a peasant-girl, rented a piece of land, bought a pair of camels, and settled down as a small farmer. He had a great deal to tell about the prophet. Ivan Grigorief, it seemed, was really a simply Russian peasant, but he had been from his youth upwards one of those restless people who can never long work in harness. Where his native place was, and why he left it, he never divulged, for reasons best known to himself. He had travelled much, and had been an attentive observer. Whether he had ever been in America was doubtful, but he had certainly been in Turkey, and had fraternised with various Russian sectarians, who are to be found in considerable numbers near the Danube. Here, probably, he acquired many of his peculiar religious ideas, and conceived his grand scheme of founding a new religion---of rivaling the Founder of Christianity! He aimed at nothing less than this, as he on one occasion confessed, and he did not see why he should not be successful. He believed that the Founder of Christianity had been simply a man like himself, who understood better than others the people around him and the circumstances of the time, and he was convinced that he himself had these qualifications. One qualification, however, for becoming a prophet he certainly did not possess: he had no genuine religious enthusiasm in him---nothing of the martyr spirit about him. Much of his own preaching he did not himself believe, and he seemed to have a certain contempt for those who naively accepted it all. Not only was he cunning, but he knew he was cunning, and he was conscious that he was playing an assumed part. And yet perhaps it would be unjust to say that he was merely an impostor exclusively occupied with his own personal advantage. Though he was naturally a man of sensual tastes, and could not resist convenient opportunities of gratifying them, he seemed to believe that his communistic schemes would, if realised, be beneficial not only to himself, but also to the people. Altogether a curious mixture of the prophet, the social reformer, and the cunning impostor! Whether he may ever again set up as prophet it is impossible to say, but certainly he has no chance of again succeeding among the Molokani of the province of Samara. Besides the Molokani, there are in Russia many other heretical sects. Some of them are simply evangelical Protestants, like the “Stundisti,” who have adopted the religious conceptions of their neighbours, the German colonists, whilst others are composed of wild enthusiasts, who give a loose rein to their excited imagination, and revel in what the Germans aptly term “der hohere Blodsinn.” I cannot here attempt to convey even a general idea of these fantastic sects with their doctrinal and ceremonial absurdities, but I may offer the following classification of them for the benefit of those who may desire to study the subject:--- 1. Sects which take the Scriptures as the basis of their belief, but interpret and complete the doctrines therein contained by means of the occasional inspiration or internal enlightenment of their leading members. 2. Sects which pay little or no attention to Scripture, and derive their doctrine from the supposed inspiration of their living teachers. 3. Sects which believe in the re-incarnation of Christ. 4. Sects which confound religion with nervous excitement, and are more or less erotic in their character. The excitement necessary for prophesying is commonly produced by dancing, jumping, pirouetting, or self-castigation, and the absurdities spoken at such times are regarded as the direct expression of divine wisdom. The religious exercises resemble more or less closely those of the “Dancing Dervishes,” with which all who have visited Constantinople are familiar. There is, however, one important difference: the Dervishes practise their religious exercises in public, and consequently observe a certain decorum, whilst these Russian sects assemble in secret, and give free scope to their excitement, so that most disgusting orgies sometimes take place at their meetings. In one of the best known of these sects---the Skoptsi, or Eunuchs---fanaticism has led to physical mutilation. To illustrate the general character of the sects belonging to this last category, I may quote here a short extract from a description of the “Khlysti” by one who was initiated into their mysteries:---“among them men and women alike take upon themselves the calling of teachers and prophets, and in this character they lead a strict, ascetic life, refrain from the most ordinary and innocent pleasures, exhaust themselves by long fasting and wild, ecstatic religious exercises, and abhor marriage. Under the excitement caused by their supposed holiness and inspiration, they call themselves not only teachers and prophets, but also ‘Saviours,’ ‘Redeemers,’ ‘Christs,’ ‘Mothers of God.’ Generally speaking, they call themselves simply Gods, and pray to each other as to real Gods and living Christs or Madonnas. When several of these teachers come together at a meeting, they dispute with each other in a vain, boasting way as to which of them possesses most grace and power. In this rivalry they sometimes give each other lusty blows on the ear, and he who bears the blows most patiently, turning the other cheek to the assailant, acquires the reputation of having most holiness.” Another sect belonging to this category (Khlysti) is the Jumpers, among whom the erotic element is disagreeably prominent. Here is a description of their religious meetings, which are held during summer in the forest, and during winter in some outlying house or barn:---“After due preparation prayers are read by the chief teacher, dressed in a white robe and standing in the midst of the congregation. At first he reads in an ordinary tone of voice, and then passes gradually in to a merry chant. When he remarks that the chanting has sufficiently acted on the hearers, he begins to jump. The hearers, singing likewise, follow his example. Their ever-increasing excitement finds expression in the highest possible jumps. This they continue as long as possible---men and women alike yelling like enraged savages. When all are thoroughly exhausted, the leader declares that he hears the angels singing”---and here begins a scene which cannot be here described. Indeed, it may be remarked in general that in many of the sects the erotic element plays such a prominent part, that it is impossible to describe their ceremonies in a work intended for the general public. It is but fair to add that we know very little of these peculiar sects, and what we do know is furnished by professed enemies. It is very possible, therefore, that some of them are not nearly so absurd as they are commonly represented, and that many of the stories told are mere calumnies. Certain sects, for instance, are accused of killing children and using the blood of the victim for sacramental purposes; but this has never been satisfactorily proved, and we know that the same accusation was made by pagan writers against the early Christians. My own efforts to investigate in this field by personal observation were, I must confess, entirely fruitless. The Government is very hostile to sectarianism, and occasionally endeavours to suppress it. This is natural enough as regards these fantastic sects, but it seems strange that the peaceful, industrious, honest Molokani and Stundisti should be put under the ban. Why is it that a Russian peasant should be punished for holding doctrines which are openly professed with the sanction of the authorities by his neighbours, the German colonists? To understand this the reader must know that according to Russian conceptions there are two distinct kinds of heresy, distinguished from each other, not by the doctrines held, but by the nationality of the holder. It seems to a Russian in the nature of things that Tartars should be Mohametans, that Poles should be Roman Catholics, and that Germans should be Protestants; and the mere act of becoming a Russian subject is not supposed to lay the Tartar, the Pole, or the German under any obligation to change his faith. These nationalities are therefore allowed the most perfect freedom in the exercise of their respective religions, so long as they refrain from disturbing by propagandism the divinely-established order of things. This is the received theory, and we must do the Russians the justice to say that they habitually act up to it. If the Government has sometimes attempted to convert alien races, the motive has always been political, and the efforts have never awakened much sympathy among the people at large, or even among the clergy. In like manner the missionary societies which have sometimes been formed in imitation of the Western nations have never received much popular support. Thus with regard to aliens this peculiar theory has led to very extensive religious toleration. Tartars, Poles, and Germans are in a certain sense heretics, but their heresy is natural and justifiable. With regard to the Russians themselves the theory has had a very different effect. If in the nature of things the Tartar is a Mohametan, the Pole a Roman Catholic, and the German a Protestant, it is equally in the nature of things that the Russian should be a member of the Orthodox Church. On this point the written law and public opinion are in perfect accord. If an Orthodox Russian becomes a Roman Catholic or a Protestant, his heresy is not of the same kind as that of the Pole or the German. No matter how pure and elevated his motives may be, his change of religion is not justifiable; on the contrary, he is amenable to the criminal law, and is at the same time condemned by public opinion as an apostate---almost as a traitor. As to the future of these heretical sects it is impossible to speak with confidence. The more gross and fantastic will probably disappear as primary education spreads among the people, but the Protestant sects seem to possess much more vitality. For the present, at least, they are rapidly spreading. I have seen large villages where, according to the testimony of the inhabitants, there was not a single heretic fifteen years ago, and where now one-half of the population are Molokani; and this change has taken place without any propagandist organisation. The civil and ecclesiastical authorities are well aware of the existence of the movement, but they are powerless to prevent it. The few efforts which they have made have been without effect, or worse than useless. Among the Stundisti corporal punishment has been tried as an antidote---without the concurrence, it is to be hoped, of the central authorities---and to the Molokani of the province of Samara a learned monk was sent in the hope of converting them from their errors by reason and eloquence. What effect the birch-twigs had on the religious convictions of the Stundisti I have not been able to ascertain, but I assume that they were not very efficacious, for according to the latest accounts the numbers of the sect are increasing. Of the mission in the province of Samara I happen to know more, and can state on the evidence of many peasants---some of them Orthodox---that the only immediate effect was to stir up religious fanaticism, and to induce a certain number of Orthodox to go over to the heretical camp. In the public discussions the disputants could find no common ground on which to argue, for the simple reason that their fundamental conceptions were different. The monk spoke of the Church as the terrestrial representative of Christ and the sole possessor of truth, whilst his opponents knew nothing of a Church in this sense, and held simply that all men should live in accordance with the dictates of Scripture. Once the monk consented to argue with them on their own ground, but on that occasion he sustained a signal defeat, for he could not produce a single passage recommending the veneration of Icons---a practice which the Russian peasants consider an essential part of Orthodoxy. After this he always insisted on the authority of the early Ecumenical Councils and the Fathers of the Church---an authority which his antagonists did not recognise. Altogether the mission was a complete failure, and all parties regretted that it had been undertaken. “It was a great mistake,” remarked to me confidentially an Orthodox peasant---“a very great mistake! The Molokani are a cunning people. The monk was no match for them; they knew the Scriptures a great deal better than he did. The Church should not condescend to discuss with heretics.” It is often said that these heretical sects are politically disaffected, and the Molokani are thought to be specially dangerous in this respect. Perhaps there is a certain foundation for this opinion, for men are naturally disposed to doubt the legitimacy of a power that systematically persecutes them; but it may be confidently affirmed that any fanaticism of this kind which may have formerly existed has lost its significance now that active persecution is no longer in fashion. With regard to the Molokani I believe the accusation to be a groundless calumny. Political ideas seem entirely foreign to their modes of thought. During my intercourse with them I have often heard them speak of the police as “wolves which have to be fed,” but I have never heard them speak of the Emperor otherwise than in terms of filial affection and veneration. Sir Donald MacKenzie Wallace, M.A., Russia 1877 Vol I pp 447-466

What Scholars Wrote About Early Christian Molokans Bicentennial Celebration, July 22, 1805 – July 22,2005 Translated and Presented by Michael P. Lediaev The author, who identifies himself only by the initials of "A. F.", wrote this article in the Russian National Records about Dukhabor and Molokan early settlements. The information on Molokans is translated here in its entirety. Most information on Dukhabors is edited out. Included here are only limited excerpts about Dukhabors, which serve as pertinent information about the Molokans. Dukhabors preceded Molokans by many years. What is in parenthesis has been added by the translator in order to give better understanding of the context to the reader. Settlements in Tavricheskoi Province, in Melitopolsk District …they (Dukhabors) gather in the house of prayer that is no different from any other family dwelling. In the prayer house stands a table with bread and salt placed upon it. The men stand to the right, the women stand to the left. Then, elders of the church begin to sing in the old style of singing, words that are selectively composed from the Old Testament prophets… During this singing, the men stand in a line. The older man stands ahead of the younger man. The second man in line goes to the first, both men make two bows to each other, kiss, then they give each other a third bow. This is followed in line by the others, up to the last man. The women do the same among themselves. According to them, in this ritual consists the worship of a triune God, basing their belief on the following quotation from the Bible: "Then God said, let us make man in Our image, in our likeness." (Genesis 1:26) On the right side of the bank of the Molochnaya River, where it connects to a lake that empties into the Azov Sea, there are nine large villages settled by Russian farmers – dissenters – a sect called Dukhabors…their first settlement began there with their families in the year of 1800. Since that time up to now (1828), they yearly migrated from different parts of Russia where they were exiled to, from Siberia, Archangelsk, Onega, Koli, Kavkaz, and from Finland and other islands. They settled together according to their like-mindedness. They are opposed to the outward form of God worship, the mysteries and rituals of the Orthodox Church. They are called "Dukhabors" (Spirit Wrestlers) because they interpret Scriptural texts as containing more mysteries and spiritual meanings than the Church (Orthodox) accepts. …In the same district, between Mennonites and indigenous settlers. In the year of 1821, up to 30 desyalin (about 81 acres) of land was allocated per Molokan family, for settlement. The reason for naming them Molokans (Milk Drinkers) was that they did not observe weekly fasts (of the Orthodox Church) from not eating milk products. They named themselves "True Spiritual Christians". The village where they settled was named Novovasilevka. In 1823, that was their first settlement. At the present time (1828) they total in number about 800 souls. The majority of them were exiled here from the provinces of Tambov, Orlovskoi and Ekaterinslovkoi. Many of them are Don Cossacks, who served in recent times in the Army as ranked officers. Originally it was thought to settle them together with Dukhabors. However, Dukhabors refused to accept them, due to ideological differences. Molokans are drawn immensely to the Holy Scriptures, accepting the Bible as God given revelations to mankind. They accept Christ as the Son of God, incarnated (God incarnated), who died on the cross to redeem the world. They believe in life after death. They reject transmigration of a soul, as Dukhabors believe it to be. Molokans do agree with Dukhabors, but only in rejecting icons and other Church's (Orthodox) rituals. Overall, Molokans are of good conduct, and are of a gentle disposition. However, they do lack the ability to maintain order and unity among themselves. The reason for this is that against Molokan wishes, many who left the Church (Orthodox) settled with them but do not agree with them on many topics of faith. In this same settlement, there are not one but several splinter groups, each one comprising of several families. They gather separately for prayer meetings, which consists of reading and giving interpretation on Biblical Scriptures. On their matters of faith, they totally reject all other books. Differences among the Molokans, for the most part, are minor, but in their minds are major. For example, some accept eating pork, others drink strong alcohol. Some abstain from eating certain varieties of fish, etc. Some of them abstain from all of the above. Molokans are hard workers, obedient to authority. They willingly and truthfully do engage in explaining what they believe. It appears that most of them love to do good. They willingly accept and follow the teachings of the Bible. At times Molokans lack in understanding about the true spirit of Christianity. They divide and are hostile to each other. Differing on unimportant matters, they forget love. For those who are in Christ, to abide by all of the law – is to be in unity. During the Day of Resurrection (Sunday), some of them are so strict in observance that during that day, no fire is lit. Signed, A. F. Otechestvenaii Zapiski (National Records), April 1828. No. 96, Part 34, Pages 44-58

What Scholars Wrote About Early Christian Molokans Bicentennial Celebration July 22, 1805 – July 22,2005 Presented by Michael P. Lediaev In 1819 two Quakers traveled through Russia, Stephen Grellet from the state of Pennsylvania, U.S.A., and William Allen from England. The following is W. Allen's account with Christian Molokans. Included here also is an account about the Molokans by a German Mennonite Colonist who lived in the same part of Russia. His account is from W. Allen's same book, page 412. "Our object in visiting the Colonies (Mennonite) was to strengthen and encourage, if so permitted, any pious characters, whom we might meet with, particularly to acquire a correct knowledge of the religious sects here. During the few days in which we stayed at Ekaterinoslav, we became providentially acquainted with some pious poor people, one of whom, in the first instance, inquired after us at our inn. Through him we found out the rest, and had a conference with the whole of them together, our dear friend Contineas and his worthy colleague, A. M. Fadeev, at different times acting as our interpreters. We learned from these good people, many of whom felt very near to us in Christian unity of spirit, that the persons who frequently go under the name of Duhobortsi, hold very different principles, and that, in reality, there are three sects of them. Those with whom we were conversing, called themselves Spiritual Christians. We put several questions to them, which they answered with great candour and simplicity, and, as we afterwards found in conversing with another little body of them at Simferopol, that they also were of exactly the same sentiments as those at Ekaterinoslav, we shall briefly give the result of our inquiries. They believe in the divine authority of the Holy Scriptures, in the Deity of our Lord and Saviour, and in the influence of the Holy Spirit, as fully as any Christians whom we ever met with. They believe it their duty to abstain from all ceremonies, and think that the only acceptable worship is that which is performed 'in spirit and in truth.' They collect their families two or three times a-day to hear the Scriptures read, and abstain from secular employment on the first day of the week, called Sunday, considering it their duty to appropriate this day to religious exercises. Their marriages are performed with solemnity in their public meetings, and the parties promise to be faithful to each other during life. They believe that the only true baptism is that of Christ with the Spirit, and that the water baptism of John is not now necessary: and they consider that the true communion is altogether of a spiritual nature, and make use of no outward ceremony. In their meetings for worship they sing psalms, and several of those who are esteemed by the rest as most pious, read to the others in turn. They have no appointed preachers, but any one who feels himself properly qualified by the Divine Influence upon the mind, may expound and speak to edification; they however consider that it should never be done for hire, or from any worldly motive. They believe that a true Christian can never harbour revenge, and they think it their duty rather to suffer wrong than to seek to avenge it; if any differences arise, they are settled among themselves, and not brought to the tribunals. Some among them are considered as elders, and though it does not appear that they are regularly appointed, yet those who are most eminent for their piety are regarded as such, and it is their duty, when any of the fraternity are ill, to visit them, and if able to do so, to offer them advice, or afford them comfort. No particular ceremony is observed at their burial, but they sing a psalm. We were glad to find that they had established a form of discipline, so that if the moral conduct of any one does not correspond with his profession, he is tenderly exhorted, and much labour is bestowed upon him; but if they judge that he cannot be reclaimed, he is disunited from the Society. With respect to the poor among them, they deem it their Christian duty to take care of, and support one another. It appears that they have no instance among them of children acting irreverently towards their parents, and they are very careful to have them instructed in reading and writing. In conversing with these dear people, both at Ekaterinoslav and Simferopol, we felt an undoubted evidence of the sincere piety of many among them, and the concurrent testimony of all who spoke of them, was so highly in favour of their excellent moral character, and quiet peaceable demeanour, that we could but feel deeply for them, as part of that little flock scattered through different lands, who have heard the voice of the true Shepherd, and are striving to following him. During the stay of the travelers at Ekaterinoslav, several opportunities occurred for religious intercourse with different classes, and many books and tracts were distributed. Sixth Month 9th.---(In Simferopol). We visited some of the institutions this morning, and have rarely seen a prison so clean and so satisfactory; classification seems to be the principal thing wanting. In the afternoon we had an important conference with the Malakans, improperly called Duhobortsi; they appear to be precisely the same in principle as those at Ekaterinoslav. They believe in the Holy Scriptures, and in the divinity of our Lord and Saviour, as fully as we do ourselves; they also believe in the influence of the Holy Spirit, and that saving grace is universal, and not withheld from any; that it leads to all that is good, and, as we yield to it, assists us to avoid all that is evil. They believe that the only true baptism is that of Christ with the Spirit, and reject water baptism as unnecessary; they believe that spiritual baptism only, produces regeneration; they consider that the communion with Christ is wholly spiritual, and make use of no outward ceremony. In conversing upon this subject, they were evidently affected at finding that our sentiments so exactly coincided with their's. But few residing here were born in their society, they were convinced by reading the Scriptures, and by what they felt in their own minds; this, of course, endeared them still more to us, and was a precious and confirming evidence of those truths which we believe. These poor people had never heard of such a society as our's, and yet, by attending to the influence of the Divine Spirit, were in great measure brought to support the same testimonies in the midst of the darkness that surrounded them. They have suffered nobly for the truth; several of those who were convinced in the government of Orloff, meeting together for the purposes of worship were noticed by the police, and as it was contrary to the established religion, they were banished. They do not admit members till after a trial of their conduct; if any are immoral, care is taken to exhort the parties; to endeavour by all means to reclaim them, and also to pray for them, but if this is unavailing, they are dismissed from the society. Only a few of them can read. It appears that there are three distinct sects. 1.---The Spiritual Christians, or those of the principles just described; they also call themselves Malakans. 2.---Duhobortsi. Those on the Moloshnia (River), and reject the Scriptures, and are not Christians. 3.---Sabbatarians. Those who observe the seventh day, abstain from from swine's flesh, and think that the Jewish dispensation was not fully abrogated by Christ. We were glad to find that a great part of those who reside in the government of Saratof are Malakans. The largest proportion of those upon the Don are also of the right sort, as well as those in the Caucasus. In this interesting conference, much counsel was communicated to them through the secretary, who kindly acted as interpreter. We reached Simferopol in time for a meeting, which we had appointed with the Malakans at six o'clock; and we had an empty room, in our miserable inn, fitted up with benches and boards for the purpose. Our friend, the secretary, kindly sat with us, and acted as interpreter. I believe he performed his part in the best way he could, and that our gracious Master made up any deficiency which there might be. We were favoured with a sweet feeling of divine good, which spoke a language far beyond words. We first put several questions to the deputies from Tambov, with a view to ascertain whether they agreed in sentiment with the Malakans here, and received full satisfaction on this point. We also wished to have some idea of their numbers. They think, that in the Government of Tambov, there may be about five hundred families, either free or belonging to the crown, but they have reason to believe that a great many more among the peasants belonging to the different seigneurs, have embraced their principles. Those who are free, have liberty to exercise their worship; but it is quite plain, that, next to divine interposition, they owe this indulgence to the Emperor. There are very few in Tambov of the sentiments of the poor deluded Duhobortsi of the Moloshnia, or the Sabbatarians. The discipline of these people appears the same as the Malakans; they deal tenderly with offenders, but if these are irreclaimable they are disowned. About one half of the adults among them can read, and they deem it a duty to have their children taught. They correspond with one another, as a means of mutual encouragement. On assembling for divine worship, they pray, sing psalms, and read the Scriptures. Those who 'think themselves inspired,' speak in their meetings, but they have no fixed preachers. They take care of one another, and when differences arise, they are settled among themselves, and are never taken to the tribunals. On the whole it appeared that their religious sentiments were quite in accordance with those of the Malakans of Simferopol. There was not the least disposition to beg for assistance; all they asked was for protection in the exercise of their religion, and an opportunity to maintain themselves by honest industry. We find that the Emperor has had it in contemplation to settle colonies of them on the unappropriated lands, of which there are some thousand square miles in Russia; and maps of these lands have been laid down and numbered. We must bring the whole matter before the Emperor, through Prince A. Galitzin and Papof, when we read Odessa. We had now procured as much information as we could obtain through this channel, and the precious feeling of good so deepened that I longed for us all to sit under it; but this kind of service was new to the secretary, and he appeared a little restless at one time. The power of Truth, however, was I believe in some degree felt even by him, and he interpreted a good deal for Stephen, who gave them much excellent advice; he counseled them to endeavour, in their meetings for solemn worship, to detach their minds from outward things, and wait in prostration of soul before the Lord in silence, for the renewal of their spiritual strength. I distinctly felt that something was required of me, and when Stephen had finished, I also addressed them, under a sense that best help was granted, and I felt warranted to say in concluding, 'Fear not little flock, it is your Father's good pleasure to give you the kingdom.' O, how gracious is He with whom we have to do, and how he furnishes strength equal to the day! During the whole of these communications, several of these dear people put their hands upon their breasts, and by their looks and manner, expressed how cordial they felt them. The secretary informed us that they most fully united with all that we had said, that we had expressed their own sentiments, and that they had particularly wished for our advice on the subject of worship. Stephen said a few words more at parting, when they all shook hands with us, one by one, as they went out. Thus ended this memorable opportunity. We begged the secretary to state to the Governor what had passed this evening, which, I believe, he will faithfully do, and we left them under his care, requesting that their case might be represented in the first communication to Petersburg. We informed him that we intended to write also ourselves. Thus, after a deep exercise of faith and patience, is the work for which we have been sent to this empire, developing. We left a number of tracts, in German, which were the last we had, and after some further conversation with the secretary, he took an affectionate leave of us. Sixth Month 16th.---We left Simferopol about half past five, but just before we set off, one of the Malakans, a nice old man, brought us two loaves of bread, as a mark of their love. Stephen at first refused them, as we were already provided, but the poor old man seemed to take it to heart, and we accepted them; he made many significant signs expressive of his love, and held us by the hand. Sobieski said that he begged to ride a verst or two with us, in order to have a few minutes more of our company, and we accordingly took him up; he was very tender and contrited, and it was plain that he deeply felt the separation. We reached Perecop in the evening, and were allowed to have the rooms which we had before occupied, though the master of the house was from home. Sixth Month 22nd.---We succeeded in discovering some of the persons alluded to by the Malakans of Ekaterinoslav, and after a long conference with them, came to the conclusion that the few here were originally Duhobortsi; they resemble the Sabbatarians in abstaining from swine's flesh, but they are nearer the Malakans in acknowledging the authenticity of the Scriptures and the divinity of our Lord. We hope that a great many are beginning to emerge from the errors of the Duhobortsi, and we learnt from those with whom we conversed, that the actual practice of these people was in some instances different from what they told us; they gave us also this valuable information, that many at the Moloshnia read the Scriptures privately, and teach their children to read them. Sixth Month 25th.---Our friend Fadeev, of Ekaterinoslav, has sent us a packet, containing a sensible and important letter on the subject of the Duhobortsi, and also a translation of the principles of the Malakans; it is excellent, and fully justifies all that I have written of them before. As the Malakans appears to be little known in this country, we extract some farther particulars respecting them, from a document sent to William Allen in the year 1830; it was forwarded to him by J. Penner of Cortitz, one of the Mennonite colonists, who says he is indebted to J. Cornies of Orloff, for the information it conveys. 'Between the German colonies of Mennonites and the Nogay Tartars, lies the country of the Malakans, a sect so named on account of their non-observance of fasts, and their use of milk diet on week days. The Malakans also call themselves true spiritual Christians. The district, or portion of land, appropriated to them in 1823, contained about thirty thousand dekateena, and in it is situated the large and well built town of Nowa-wasilowka. In February, 1825, their number consisted of three hundred and ninety-eight males, and four hundred females; now it is increased. They are chiefly from the governments of Tambov, Orloff, and Ekaterinoslav; many Don Cossacks are to be found among them, and several who have long served their country in the rank of officer, and bear marks of this service. They have suffered persecution, in consequence of their separation from the Greek church, and many, particularly the Cossacks, languished for a long time in prison; they, however, firmly maintained their ground, and could not be compelled to give up those opinions which they had formed in consequence of reading and searching the Bible, with the contents of which they were well acquainted. They prefer the Holy Scriptures to all other writings, considering them as the rule of their faith, and as containing the revealed will of God to man. Though not rich, they have paid as much as seventy roubles for a copy of the sacred volume. They acknowledge Christ as God manifest in the flesh, who died on the cross for the sins of the world. Like the Duhobortsi, they give an entirely spiritual significance to baptism and the supper, which are not kept by them in external signs and symbols. They reject pictures or images, and the adoration of saints, in their worship, as well as other ceremonies of the Greek church. They generally lead a good moral life, and there are among them many seeking souls who love God, and are searching after truth. It grieves them much that they cannot maintain order and harmony in their colony, but they do not appear to have a sufficiently organized system of discipline. In their assemblies the Bible is read and explained; though most of them love the truth, yet they divide and separate themselves, forgetting, in the work of interpretation, and the support of points unnecessary to salvation, that love which 'is the fulfilling of the law,' and which would unite all in the bond of peace. They are laborious and upright, and are amenable to the government under which they live; they have not establishment for the education of their youth. The Sunday is strictly kept amongst them. Since the year 1825, to the present period, 1830, the Malakans have, from time to time, been joined by settlers from Astracan, Orenbourg, Saratov, and other principal parts, so that there are now three large villages." William Allen. Selections from his life and correspondence. Vol I 1847 pp 398-420. Note: For those that do not read in English they may read the visit account with Molokans by William Allen and Stephen Grellet in Russian, in the book by: Livanov F. V. Raskolniki I Ostorozhniki 1872 Vol I pp 455-472.

What Scholars Wrote About Early Christian Molokans Bicentennial Celebration July 22, 1805 – July 22,2005 Presented by Michael P. Lediaev In 1819 two Quakers traveled through Russia, Stephen Grellet from the state of Pennsylvania, U.S.A., and William Allen from England. The following is S. Grellet's account with Christian Molokans. "21st May 1819. This morning we had a visit from an old man, eighty years of age, one of the people called Malakans because of some of their religious scruples; they call themselves Spiritual Christians. We had heard of that people, and hoped to meet with them, but did not know there were any of them in this place! There are about twenty families, and we appointed a meeting with them, to be held at our lodgings that evening. Macarius (1) came in as the meeting was gathering; at first, we feared that his presence might mar the religious opportunity; for, during the reigns of Catherine and Paul, this people and the Duhobortzi suffered heavy persecution from the clergy and the government. They did not however appear to be at all disturbed by his presence. We were soon all gathered into solemn, silent waiting and prostration of soul before the Lord; this is the manner in which these people meet together for Divine worship, in silence, which is not interrupted, unless someone present apprehends, under the sensible influences of the Divine Spirit, that he is required to speak as a minister among them, or to offer vocal prayer. The meeting was a solemn season; conversation with them afterwards made us desirous to know more of their religious principles and doctrines; we therefore appointed another meeting for conference with them, to be held to-morrow morning, at one of their houses. After they had retired, Macarius remained for some time absorbed in silent meditation, then, with a flood of tears, he cried out, 'In what a state of darkness and ignorance have I been? I thought I was alone in these parts endeavoring to walk in the light of the Lord, to wait for and sensibly to feel the influences of his Spirit, so as to be able to worship him in spirit and in truth; and behold, how great has been my darkness, so that I did not discover that blaze of light here round about me, among a people poor in the world, but rich in faith in the Lord Jesus Christ.' He left us much affected. 22nd May. Previous to our going to the meeting with the Spiritual Christians we prepared a list of the principal subjects respecting which we wished to inquire of them. They were very free to give us every information we asked for, and they did it in few words, accompanied, generally, with some Scripture quotations as their reasons for believing or acting as they did; these were so much to the purpose that one acquainted with Friends' writings might conclude that they had selected from them the most clear and appropriate passages to support their several testimonies, etc. On all the cardinal points of the Christian religion, the fall of man, salvation by Christ through faith, the meritorious death of Christ, his resurrection, ascension, etc., their views are very clear; also respecting the influence of the Holy Spirit, worship, ministry, baptism, the supper, oaths, etc., etc., we might suppose they were thoroughly acquainted with our religious Society, but they had never heard of us, nor of any people that profess as they do; respecting war, however, their views are not entirely clear, and yet many among us may learn from them; they said, 'War is a subject that we have not yet been able fully to understand, so as to reconcile Scripture with Scripture; we are commanded to obey our rulers, magistrates, etc., for conscience' sake; and again, we are enjoined to love our enemies, not to avenge ourselves, to render good for evil; therefore we cannot see fully how we can refuse obedience to the laws that required our young people to join the army; but in all matters respecting ourselves, we endeavor to act faithfully as the Gospel requires; we never have any law-suits; for if anybody smites us on the one cheek, we turn to him the other; if he takes away any part of our property, we bear it patiently; we give to him that asketh, and lend to him that borrows, not asking it back again, and in all these things the Lord blesses us; the Lord is very good also to our young men; for, though several of them have been taken to the army, not one of them has actually borne arms; for, our principles being known, they have very soon been placed in offices of trust, such as attending to the provisions of the army, or something of that sort. Their ministers are acknowledged in much the same way as ours, and like us, they consider that their only and their best reward is the dear Saviour's approbation; therefore they receive no kind of salary. Understanding that they have some among them in the station of Elders, we queried how these were appointed, 'We do not appoint them,' said they, 'but when any one among us grows up to the state of a father or a mother in the Church, we acknowledge them in the office for which the Lord has qualified them; they do the work of fathers and mothers; their works proclaim what the Lord has made them.' They pointed out to us the great distinction there is between them and the Duhobortzi. The latter deny the authority of the Scriptures; they deny the Divinity of our Lord Jesus Christ; the offering up of himself a sacrifice for sin on Calvary, and salvation by faith in him. There is a third class, who in every respect resemble the Spiritual Christians, except that, like the Jews (2), they scrupulously keep the seventh day of the week, and abstain from eating swine's flesh or those animals described in Scripture as unclean. Where there are but few in a place, they join the Spiritual Christians in their worship; their number is small compared with the Malakans; the latter, it appears are scattered in various parts of Russia, from the Crimea to Siberia, and on the Caucasus mountains; they make their total number to be about one hundred thousand. Before we separated we had another religious opportunity with them; we felt them very near in spirit to us. They use the Slavonian Bible; few of them, however, can read; but those who can, read to the others, and these from memory teach the children, so that their young people are very ready in quoting the Scriptures correctly. They have some kind of discipline, and they watch over one another for good; but have not been under the necessity of disowning any one for misconduct. We left them a few books in the German language, which some of them understand, and will read to the others. In a visit to the sons of the Clergy, Macarius interpreted for us, in a very feeling manner. We had also a relieving opportunity in a large establishment for girls, daughters of the nobility; some tender-spirited young women are among them. Dear Contenius' heart being much drawn to us, he has concluded, notwithstanding his age and infirmities, to accompany us to some of the colonies in the Crimea. This engagement was often before my view, before I left America, as one to which the Lord would call me, though I did not know what people were there. Simferopol, 5th of Sixth month. This place contains four thousand inhabitants, who are mostly Tartars and Turks; they have four mosques. We find here some of the Spiritual Christians, here called Malakans. One of them, a nice and intelligent young man, speaks some French. They have Bibles and Testaments in some of the Eastern languages, but they find very few of the Mahometans willing to read them; they will read written, but not printed books. One of the Malakans saying that he was formerly among the Duhobortzi, I inquired of him how he had become convinced of his errors; he answered with great energy, 'I had the Bible put into my hands; I read it, and is it possible to read the Bible, and not be convinced of the great errors under which I was?’ We have had several very interesting religious opportunities with this people; they give us the same answers to the questions we put to them which their brethren at Ekaterinoslav did; they have also given us much information relative to the great persecutions they endured previous to the Emperor Alexander's interfering on their behalf; in some distant governments, his benevolent views towards them and his orders in their favour have been evaded, so that some of their families are yet separated by banishment. We have several copies of the New Testament in Russian just printed; they were sent to us at Ekaterinoslav. These people are delighted with them; one of them read to the others in the Gospel of John. This place, formerly called Akmetchet, is situated at the entrance of the narrow neck of the Crimea. 9th June. We returned to Simferopol, where also we visited the prisons, schools, and hospitals. We had a very interesting time with the Malakans; it is surprising how well they are acquainted with the things of the kingdom of God, and to notice the propriety of their quotations from the Scriptures, in support of their various Christian testimonies. They have given us, in writing, a short account of their principles, as well as copies of letters they have received from their brethren in distant parts, in which genuine piety and great religious sensibility are exhibited. We had a solemn meeting among them; the Lord owned us by his presence. We were also with the Vice-Governor and his wife, who are serious young persons. 15th June. This is the third time we have come to Simferopol. We found here five of the Malakans who have waited several days for our return. They are a deputation from their brethren, who reside at a considerable distance in the Government of Tambov, where there are upwards of two hundred families who profess with them, and about as many more who are serfs, and meet with them when they can. They came to these parts to look at the land, and to see if they could remove to it with their families. We hope that, by an application to the Emperor, they, and many others of the same people, will be permitted to enjoy privileges similar to those of the Mennonites. We believe they might be a great blessing to the benighted Duhobortzi. They tell us that many among them formerly belonged to that class, but that the Scriptures being placed in their hands, they have been fully convinced of their errors. They say that the name of Malakan is given them because they abstain from the various observances of days, fasts, and ceremonies of the Greek church. Their answers to our inquiries into their religious principles, entirely coincide with those heretofore given us. They inform us that most of them can read, and are in the daily practice of reading the Scriptures in their families. They confirm the account given us of their great numbers in several Governments, especially in Astrakhan, the Caucasus, Saratov, etc. We went fifteen versts to the Vice Governor's, accompanied by his secretary; we had a pleasant visit to his family; his wife extends a pious care over their very interesting young people. On our way we visited the widow of a celebrated natural historian; she continues to feel her great bereavement. In the evening we had a solemn religious meeting with the Malakans; to become acquainted and mingle with these dear people would alone well repay all our toil in coming to this nation. 16th June. We left very early this morning for Perekop; but some of the Malakans were at our door before daylight, waiting to bid us farewell once more; they also brought us bread for our journey; this is a very general practice in the Crimea, when departing to go into the desert; to decline it would give great offence to the givers; we had procured some ourselves before, but when we saw their sadness at our refusal, we accepted their free-will offering. One of their old people, a venerable looking man, with his long beard and sheepskin covering, appeared very desirous to go with us a little way; he got in and sat between us; we could not converse with one another; but there is a language more forcible than words; he held each of us by the hand; big tears rolled down on his venerable beard; we rode on several versts in solemn and contriting silence, till we came to a water which we had to pass, when he took us into his arms with the greatest affection, kissed us, and got out of the carriage; on looking back we saw him prostrated on the ground, in the act of worship or prayer to God; and, after he rose, as long as we could discern him, he stood with his face towards us, his hands lifted up; we felt it, as he did, a solemn separation. May the Lord bless and protect that portion of his heritage, a people whom he has raised by his own power, and instructed by his own free Spirit." Stephen Grellet. Memoirs, Life and Gospel Labours of Stephen Grellet 1877 pp 449-471. (1) Macarius – He was a rector at the Orthodox seminary for clergy. He was an interpreter for Quakers in this case. He was also acquainted with the practice of silence. (2) Jews – These were called Subbotniki in Russian. In later English literature at times are called Sabbatarians. Note: For those that do not read in English they may read the visit account with Molokans by S. Grellet and W. Allen in Russian. Livanov F.V. Raskolniki I Ostorozhniki 1872 Volume II pp 455-472.

What Others Wrote About Early Christian Molokans Bicentennial Celebration July 22, 1805 – July 22,2005 Translated and Presented by Michael P. Lediaev (Parenthetical insertions added by Michael P. Lediaev) In July of 1869, Fedor V. Livanov made a second field trip, to gather more information on Christian Molokans. This time he visited a village of Z… in Saratov Province, unexpectedly and without disclosing who he was and as to his real purpose. In this case his discussions were with Christian Molokan elders. Here is only a small part, in edited form, of the actual quotations and replies. "We arrived in the village of Z… about nine o'clock Sunday morning. We stopped at the Molokan elder's home by the name of Moisay Romanov, who had a large house, shiny clean, sub-divided into three sections, just like the rest of the Molokan homes. The man of the house quickly became acquainted with me and invited me to go to a Molokan church with him… It was at a very large house belonging to elder Yakov. It was filled with worshippers… It was about one o'clock in the afternoon when the church service came to an end. When I arrived to church I asked the elders for one hour of their time to discuss their faith. The elders willingly agreed, only after they were satisfied that I was not a police inspector but simply a man who was interested as to what they believed. After church services were over, people stayed inside the house. Some sat on the floor, on benches and window sills. Around the table sat about ten elders with mostly gray long bushy beards. At the same time they placed three large Bibles on the table. 'You want to know what we believe?' elder Abram Ionov begin to speak. 'It is not difficult to understand. It has its source in this book,' pointing to the Bible. 'Love God and your neighbor'---and that is what we believe. Share with others in their time of need. Work with your hands, produce something that is profitable, that you might have enough to share with those that are less fortunate. Be kind to your neighbor, help the needy. Do not maltreat those that are poor. All this our Lord God asks of us… If your fellow believer becomes despondent, we are obligated to help him, whether he is your villager or a visitor… To be compassionate is to give assistance, to help one's neighbor, in such deeds one 'fulfills the law.' Help those that are in need, do not send them away empty handed. It is better to lose your silver, to the needs of your brethren and your friends, than to let your silver rust under some rock. According to the greatest one of all, we are to accumulate treasure in heaven, it will do you much more good than gold… 'Have brotherly love,' said the holy Apostle.' During elder Abram's explanation, not a word was uttered. It was absolutely silent. You could have heard a fly in flight. You do not have a large temple building? I asked the elders. Don't you envy our attractive churches? A simple house is not the same as a big beautiful temple. 'How should I say this,' responded another elder, by the name of Matvey---We know a small proverb. 'It is not a beautiful place that embellishes a person. It is a person that embellishes a place.' The church of Christ, or the temple of God is a body of fellowship that agrees with the teaching of Jesus Christ and His holy Apostles. 'Don't you know that you yourselves are God's temple and that God's Spirit lives in you?' said the holy Apostle (1 Corinthians 3:15). And also: 'Do you not know that your body is a temple of the Holy Spirit, Who is in you, Whom you have received from God?' (1 Corinthians 6:19). On this basis, we do not see anything holy in such embellished buildings. God said: 'I will walk among you and be your God, and you will be My people' (Leviticus 26:12). The head leader and ultimate authority of the church is Jesus Christ Himself. 'For where two or three come together in My name, there am I with them' (Matthew 18:20). Christ's true church is a church that Christ sacrificed Himself for: To sanctify it, cleanse it with His word, that He would have a glorious church before Him… As the Holy Bible Scriptures testify: 'You also, like living stones, are being built into a spiritual house' (1 Peter 2:5). To follow Christ and Bible teachings is the only foundation on which a true Christ church can be built. A fellowship, even if it calls itself Christ's, or any other kind of fellowship, that does not have Christ's teaching for a foundation, is not a true church. There is only one true church: 'For no one can lay any foundation other than the one already laid which is Jesus Christ' (1 Corinthians 3:11). 'One Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all' (Ephesians 4:5-6). I see that you are wealthy. Tell me, do you have love for silver? Are you greedy?---'We do not tolerate drunkenness and homelessness,' the elders answered me in one accord. 'Here are the reasons we live so well. No one can say that our blessing is from any of our misdeeds. Jesus Christ did not covet, He did just the opposite. He laid down His life for us. Without sin, He was nailed to a cross, and showed us the way to salvation. We should follow the example that was shown to us by Christ Himself. God said through Moses: 'Love the Lord your God, always keep His decrees and commandments, and teach them to your sons.' Jehovah also said: 'I am setting before you today a blessing and a curse---blessing if you obey the commands of the Lord your God that I am giving you today; The curse if you disobey the commands of the Lord your God and turn from the way that I command you today by following other gods' (Deuteronomy 11:26-28). 'If you obey the Lord your God: You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed and the crops of your land and the young of your livestock---the calves of your herds and the lambs of your flocks. Your basket and your kneading trough will be blessed. You will be blessed when you come in and blessed when you go out' (Deuteronomy 28:2-6). In some writings, it has been reported that Molokans are killers and haters of Orthodox people; is that true? 'What shall we tell you about that,' answered Abram Ionov. There is no slander left on earth by which we were not accused of by police officials and by Orthodox clergy. God is their judge! A day will come when people will get to know us as to what we really are and not what some report against us. At the present time, they do not know anything about our faith. We know better than most people that the sixth commandment says: 'Do not kill!' We see in the book of Genesis, 'Those that shed others' blood, his own blood will be shed.' God created man in His own image. All killing, it does not matter where or how it is done, is sin against the Lord our God. No one that killed will have everlasting life. Man is God's highest glory. Who has the right to do away with God's glory and kill a man? Only the Lord our God, Creator of heaven and earth and everything that is in it, has authority over life and death and no one else. We are all brothers in Christ. Anyone that kills a man, allows or orders a killing, is killing his own brother. War between nations is insane. Worst of all killing, is a spiritual killing. It is done when a person kills not the physical body, but leads one astray into lawlessness and sin. 'Do not be afraid of those who kill the body but cannot kill the soul. Rather be afraid of the one who can destroy both soul and body in hell' (Matthew 10:28). That is what God's Teacher, teaches us.' How do you conduct yourselves on a day of rest (Sunday)? I asked the Molokan elders. 'We honor that day in prayer and with good works,' the Molokans answered me.---'The holy Apostle Paul tells us: 'Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God' (Colossians 3:16). We are to be doers of good works and not just good listeners. On such a basis, we do not regard doing good works on a holy day as a transgression. God, many times, teaches us to do good works. For example---Christ, our Saviour, never regarded healing the sick, or doing any other kind of good works done on a day of rest, as a violation of God's commandments. Besides Sunday, we honor the following days: Annunciation, Christmas, Purification, Baptism of Christ, Ascension, and Day of Pentecost. We do not honor the Greco-Russian Church's holy days. They are in memory about events which, in reality, never happened. They do not have anything of spiritual value or any spiritual message in them. We honor the suffering days of Jesus Christ. We honor them by fasting in memory of His physical suffering that our God's Teacher voluntarily undertook. During such days, we do not eat or drink anything. We conduct them in prayer. A stumbling stone, to Molokans, are icons. They do not own any.---To worship icons,' Molokan elder, Matvey, undertook to answer---'this can only be due to lack of knowledge as to what is in the Holy Scriptures. Biblical Scriptures are overfilled with forbidding the worship of any kind of images. In the Bible we find that people feared and honored the Lord, and at the same time, they worshipped idols. Their sons and grandsons did exactly the same as their forefathers. The same thing is being done at the present time. There is going to be a punishment for idol worship. Idols are an abomination before the Lord. They are a temptation to the soul of man; a trap on the path. To worship anybody is an abomination to the living God. We rejoice and boast only in the Lord. We pray to His only begotten Son, that He may enlighten the minds of man.' Our discussions ended up being long. No one said anything, but young girls became restless. Noticing that, I stood up and said:---'You do not know anyone else except one God only?'---'God told us,' as they all stood up, holding onto their Bibles: 'I am your Lord God, you should not have another God before Me.' This commandment commands us to worship and recognize only one God. It is forbidden to give godly respect, or to pray to anyone else, other than to the one and only God. We do not find anywhere in the Old or New Testament, where God allowed worship of anyone else other than Himself. Most of all, we must study the word of God, given to us in the books of the Old and New Testament. In that light many things will be made clear to us. All Biblical Scriptures are God-inspired and are good for study, for revelation, for correction, for instruction unto the truth. They are for a godly man to strive for perfection. It is important to know the Bible Scriptures. It is a must for all clergy, for all Christians. Most of all, it is an obligation of all pastors and presbyters (prisvitirs) of a church. They not only should know what is in the Bible, they must teach it to their church members. It was in the evening that we left the village of Z…, bidding farewell to our Russian evangelicals. A very well known European German scholar, Baron Von Haxthausen, who personally encountered Molokans during his travels throughout Russia, called them 'Almost philosophers' . As the reader can see by reading all of this, Molokans are very passionate about what they believe. Perhaps they don't always interpret the word of God correctly, I am not here to expose or dispute them---that is for our Orthodox clergy to do… I wrote this about a Molokan sect for historical purposes. To successfully disprove them, one first of all, has to find where and how they are in error… Fedor V. Livanov, Raskolniki I Ostorozhniki (Dissenters and Prisoners) 1872 Vol II pp 178-206

What Others Wrote About Early Christian Molokans Bicentennial Celebration July 22, 1805 – July 22,2005 Translated and Presented by Michael P. Lediaev (Parenthetical insertions added by Michael P. Lediaev) In June of 186? Fedor V. Livanov visited a Molokan village "O.G." of Astrakhanskoi Province to gather first hand information on the sect for his book. He was himself a member of an Orthodox church who documented in five volumes, Russian Raskol and Russian Sectarians. Some of those who were elders to me often spoke highly with approval of what Livanov wrote about the Molokans of long ago. In this first of the two personal encounters with Molokans, he conducted discussions on matters of faith with a Molokan presbyter (prisvitir) whom he called a "pope." Pope was Livanov's choice of title. "True Spiritual Christian Molokans" never called anyone of their own faith a "pope" in the past nor do they at present. Included here are in part only, selected actual quotations from discussions on matters of faith. "From a distance I could see a large Molokan village O.G. in Astrakhanskoi Province. In the village a coachman slowed down to a walking pace. On the street, I could see well-dressed men. The village appeared to me as though it had its "cup runneth over." On a threshing floor, I could see piles of grain; richly built homes with wells with water pumps. Not a single tavern or a church. (Molokan church meetings were held in private homes.) Half an hour after arriving into this wealthy Russian colony, I was sitting down in a roomy house belonging to a Molokan pope, Bogdan Ivanov. It had benches, clean walls, covering of white felt blankets, and a table covered with a white tablecloth. The table was decorated with a large Bible that was printed by the Russian Bible Society. Such large Bibles are especially prized by Molokans. In this type of setting, Molokans conduct discussion on matters of their faith, and on this occasion I was not excluded. Around the table sat other gray Molokans who followed our discussions. I began to speak---so you are saying that you Molokans know God better than we do?---I did not say, answered a Molokan theologian---that we know Him better than you do. We do have some knowledge of Him---God is revealed in everything; He dwells in us for His highest purpose. Unfortunate is the person who does not see the light! We see God in everything. All beauty, elegance, and all the radiance of this world is but a reflection of His, one and only, beautiful radiating glory. Most of all He reveals Himself to our spirit within us. We are created in His image and likeness.---He is within us; we are the temple of a living God. God lives in us and we in Him.---We also learn about God from the book called The Bible; in it we see God's wisdom; we accept it as a handbook to gain knowledge about God and our salvation. ---These are our sources about our knowledge of God. In them God reveals Himself to us---besides the sources mentioned here about the knowledge of God, we accept none other. Apostle Paul said: 'Even if we or an angel from heaven should preach a gospel, other than we preach, let him be eternally condemned.' (Galatians 1:7-8) ….Your society calls itself a "brotherhood." Tell me Bogdan Ivanov, how do you define brotherly love and Christian duty towards your neighbor? Glad to, the Molokan theologian replied. We should strive for perfection as our heavenly Father is perfect. God's teacher showed us with His own life, how to achieve perfection. His life reveals to us the Spirit of God. "Love God and your neighbor"; this is the sum total of all the laws of God. To the question, which is the greatest commandment? He replied. 'Love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength.' (Mark 12:30). This is the first commandment. The second is similar. 'Love your neighbor as yourself.' In this is all the law and the prophets (Matthew 22:36-40). These commandments are not difficult. God was first to love us and He dwells in us. Our love for our neighbor should be shown with our deeds. We learn about love from Jesus Christ. He laid down His own life on our behalf. In the same manner we must lay down our lives for our brethren. What have you done and do for your neighbor? I asked. To this the elders sitting at the table replied: 'We do not have any needy, orphans or homeless. All of us plant extra especially for that purpose. All of us together see that the poor are clothed.' Molokans do not serve you any other drink besides tea with honey. They do not drink wine, they don't even know the name brands of wine. It is well known that Orthodox villages spend about 10-15 thousand rubles per year on alcoholic drinks. If a village saves about 10 thousand rubles for 10 years, that would be about 100 thousand rubles saved, for not drinking alcohol. With that much money saved by a village, it can surely show how much it is really blessed. It is well known that Molokans do not swear an oath. Our government, even on some very important occasions, accepts their word as truth without having them take an oath. I initiated a discussion about that. Bogdan Ivanov found a passage in the book of Revelation. 'All liars' place will be in the fiery lake of burning sulfur.' (Revelation 21:8)---Those that do not speak the truth are liars and dishonor the name of God. Also they tarnish His image and likeness. The true image and likeness of God is truth and holiness. Whoever perverts the truth does not have truth in them. Where is the image of God in such a person? Our Redeemer said: 'But I tell you that man will have to give account on the Day of Judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.' (Matthew 12:36-37). Our Redeemer teaches us not to swear an oath: 'You have heard, that it was said to the people long ago, 'Do not break your oath, but keep the oath you have made to the Lord.' But I tell you, do not swear at all…' (Matthew 5:32-34). Molokans, like Finns, do not have locks or bolts on their doors. In their villages they do not have thievery. Scholars from other countries traveled through Russia, especially Von Haxthausen (before 1847). He was amazed at how much our Molokans respect their own elders. Nowhere else did he find such respect in Russia. I asked Bogdan Ivanov if he would explain to me, where do Molokans get their guidance for this? Bogdan Ivanov answered: 'From the Holy Scriptures. Then he quoted: 'Children, pay heed to a father's right; do so that you may live. For the Lord set a father in honor over his children; a mother's authority over his sons. He who honors his father atones for sins; he stores up riches who reveres his mother…Father's blessing gives a family firm roots…Take care of your father when he is old; grieve him not as long as he lives. Even if his mind fails…for kindness to a father will not be forgotten, it will serve as a sin offering.' (Book of Sirach 4:1-14). Stand up when you greet your elders, God allows this. Do not scorn a man in his old age, because one day we too will be old.---Do not shy away from discussions between the elders, they also learned from their fathers. Desire to be among them, so you also may learn from them. What Bogdan Ivanov said, is true. Molokans mean what they say, this I witnessed with my own eyes. When walking on the street, people took their hats off and gave a friendly nod to their elders. That is what gives Molokan parents a happy face… Before ending our discussions, I inquired about icons and mystery (secret) teachings, and about life after death. The reply to me was: 'The second commandment forbids making any kind of images, sculptures, or anything of that sort for the purpose of worship.' Mystery (secrets)---we do not have any. When Jesus Christ came, He revealed all secrets to His apostles. He said: 'The secret knowledge about the kingdom of heaven has been given to you.' (Matthew 13:11). This is exactly what Apostle Paul teaches us: '…Jesus Christ, according to the revelation of mystery (secrets) hidden for a long time, ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so all nations might believe and obey Him…' (Romans 16:25-26). Christ revealed all secrets to His apostles so they can go preach and teach them to everyone. Apostle Paul writes to us: 'I am less than the least of all God's people; this grace was given me; to preach to the Gentiles the unsearchable riches of Christ and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God. His intent was that now, through the church, the manifold wisdom of God should be made known.' (Ephesians 3:8-10). We do believe as other Christians do in life beyond the grave. When our discussion ended, Bogdan Ivanov said: 'Our good man, this is our faith…so far no one undermined us from it.' I asked all that were present: 'May I write all this down for posterity?' …We wish that you would, everyone agreed. We want others to write about our faith besides our rural police inspector. Livanov Fedor V. (in Russian) Raskolniki I Ostorozniki (Dissenters and Prisoners) 1872 Vol I pp 204-222