The sun. [volume] (New York [N.Y.]) 1833-1916, 1905-02-12

secutive account in the English language
of the evolution and record Of this interest
ing sect.
In order to follow intelligenty the history
Of the Doukhobors. from the definite or
ganization of the sect about the middle
Of the eighteenth century II is necessary
10 go back and trace the sources of the
movement to an earlier period The Rus
sim division OF the so-called Orthodox
or Crock Church has never undergone
n convulrion so violent or so successful
politically "a that which rent Western
lhustendom in twain. From remote times
however 10 the present day dissent has
existed within its limits, and glance at
some preceding tendencies TO divergence
will help us to understand the conditions
under the pressure OF which the peculiar
people here depicted was evolved. Mr.
Maude thinks that If we start from the
Judnzers OF the fifteenth century. con-
ternpora ries of the Lollards OF England
and the Hussites Of Bohemia, II IL possible
TO mark line of spiritual dissent endlng
in the Doukhobors. The Russian dis
eenters to whom the term Judniz m was
applied, constituted sect that combined
Jewish tendencies with rationaism They
denied the divinity Of Jesus and rejected
the worship OF ikons. The movement
began. apparently. at Novgorod, spread
to Moscow and for time achieved con-
siderable success. obtaining adherents even
at Court In 1904, however this heresy
was crushed. some Of the leaders being
burned to death and Others Imprisoned
The survivors Of the Judaizers were dis
U
he small remnant OF them mas continued
10 exist until the present time in the sect
Of Sabbatarians.
After the Judaizers, the next advance
in a nationalist direction Of which we have
evidence in Russia was undertaken in
the second quarter of the sixteenth cent
urv by Bashkin, who in some respects
Anticipated Tostoi. This movement began
east Of the Yolga One Of its first ad-
hereats was Russian, Bishop Of Kazan.
One day at confession Bashhn expressed
a wish to acquire a reasonable knowledge
of religion and that tho Holy Faith might,
In the persons Of ia servants, produce
proofs among the people. I'm matters OF
religion. he said words are not sufficient.
Deeds are required The whole law OF
the Saviour IA summed up in the saying;
Thou shalt love thy neighbor as thyself
Puzzled to deal with a penitent Of this
kind. the Orthodox priests reported him
TO the higher authorities. 1t seems that
Bashkin did not consider Jesus to be God
equal with the Father. He did not hold
the bread and wine in the Eucharist to
be truly the flesh and blood OF Christ
Ikons Of the Virgin and Of the saints he
called idols Confession To priest he
looked upon as useless. saying that II a
man coase, to sin he will be free from sin
even though he has confessed TO no priest
He did not consider the traditions Of the
Church binding The lives Of the saints
he held to be fabulous He rejected the
authority Of the Ecumenical Councils. Oh
the Bible he said he did not accept what
was not included in the Gospels and tbs
Epistles Prayer for the dead he thought
useless. and all prayer apart from con
duct corresponding thereto futile. From
an exegetical point Of view Bashhn seems
TO have forestalled much of the so-calleC
higher criticism His views as TO re
ligion we're Substantially identical will
those Of Theodore Parker. Bashkin's
career was not a very long one. In 1856
the METROPOLITAN Maka RUS laid information
Of this new heresy before the Muscovit
ruler. Ivan the Terrible, and council o
the Church condemned Bashhn and som
q his followers to imprisonment
One Of Bashkns disciples was Kosoy,
Muscoyite by BIRTH who had run ava
from his master Boyar and entered
monastery as a monk Like Bashkin, h
denied the doctrine OF the Trinity, and sal
that Jesus was not God. but simply mar
He rejected the theory of the Redemption
pointing out that it has not done away wit
death. as il must have done had IL real
redeemed VA from the effects Of Adam
sin In 1855 Kosoy was condemned 10 con
finement in monastery. but escaped an
made his way into Lthuana. which at tina
time. and Tor long time afterward, wa
politically associated with Poland. w
have said that kosoy denied the divinit
Of Jesus ana We shall see later on ho'
important became the question Of the nan
in -onship TO God claimed for Jesus as con
pared with the rank claimed for varior
leaders OF different Russian sects
connection with this point it Is well to r,
member that there existed in Poland frol
1855 TO 1853 an ant-TrinitArian Church
Faustus Socinus resided at or near Grace
from 1879 Till his death in 1904 With n
wish 10 be heresiarch he was "a Wind
Gator OF human reason against the supe
. natural. and from him the Socinians tai
M their name. Besides his anti Trinitaria
~ views, he held that war and all taking
human life was wrong. and that 10 di
charge magisteral functions is unlAwf