Untitled article by J. W. Scoles

International Tract and Missionary Society · Oakland, Cal. · Jul 15, 1889

FromSigns of the Times, Vol. 15, No. 27.

THE LAND OF THE CZARS. NO. 8.

By J. W. Scoles

WHILE it might be interesting to take up the past religious history of Russia, it is entirely out of the question within the limits of an article like this. The present condition of religious affairs is all that can be described, and this not so fully as desirable.

The same indifference to individual rights which prevails in governmental affairs is manifested in religious matters also, as indeed might be expected, since, next to the name of God, the name of the emperor is the most sacred in their vocabulary, and the two names are almost synonymous in the estimation of many of the people. The administrative power is supreme with the Czar, who appoints the entire hierarchy, which, in turn, is consecrated by the holy synod. This is a board composed of the highest dignitaries of the church, and supposed to possess supreme ecclesiastical power. So far as oppression is concerned, there is but little difference between the possibilities of the Eastern and the Romish churches, although, practically, the Russian church is more tolerant in some respects than its Western rival, against which, however, unbounded suspicion, and even hatred is freely shown.

The Greek Church, as we term it, is not recognized by that title in Russia, being known there as the Orthodox Catholic Faith, or, as it is generally called, the Faith. Most other religions found in the Old World have adherents in Russia, and some of them have a considerable following, as, for instance, Lutheranism among the Germans, and Romanism among the Poles. They possess no important privileges, however, as does the Orthodox faith, and are merely tolerated, as it were, because they are there. The great body of the people yield implicit obedience to the religion of the State, as indeed, they cannot well do otherwise, since, under no circumstances, is a member allowed to sever his connection with its communion.

The difference between the doctrines of the Roman Catholic and the Russian churches is so slight as to be scarcely worth noticing. In the early ages of Christianity the two formed but a single church, and the differences between them have therefore come in since their division. The Eastern church refuses to recognize purgatory, and baptizes by trine immersion. Confession is obligatory, while transubstantiation, extreme unction, mass, and a host of other abominations exist the same as in the church of Rome.

In church government, however, greater differences are noticed. The priests, who go by the name of popes, are allowed to marry once; this privilege, however, is refused to monks, bishops, and nuns. A priest desiring to abandon his vocation and return to worldly life can obtain such privilege by permission of the synod. A clergyman of any other denomination, who is condemned to any infamous punishment, or is sentenced to be branded or to be sent to the mines, even though he may afterward be pardoned, can never resume his clerical position.

The Russians, while not canonizing so many saints as the Roman Catholics, have more feast and fast days by far than the latter, so many, indeed, that the greater part of the year is taken up by them. The Easter festival and its accompanying holy-days alone occupy one-sixth of each year. The worship of holy pictures, so called, and relics, especially pieces of bones said to be those of saints, is very common among them. No instrumental music is admitted into their church services, only choral singing being allowed. Statues and images in stone are condemned, but in their place are numerous ikons, or painted portraits, of the Virgin and various saints, which are worshipped with even more veneration than that shown by the devotees of the Roman Catholic church to their statues. In fact, his picture images are dearer to a Russian than anything else, and idolatry of this description is far more prevalent than is generally supposed. Some of these ikons are supposed to have miraculous virtue in healing diseases, and it is a common

thing to see kerchiefs, scarfs, and other articles of apparel placed before them in many Russian churches. Pages might be written on this subject, but the foregoing must suffice.

It may be well, however, while considering the subject of religion, to refer to the penalties imposed for any violation of religious sentiment in Russia. Probably no other civilized country to-day provides as severe punishment for such offences. I do not know of any country where the true workings of "National Reform" are more apparent than in Russia, and in order that the real similarity may be more fully seen, references to the Russian Penal Code are given herewith.

The code consists of 1,877 sections, which are grouped into chapters, and these chapters are in turn summed up into what are called titles or divisions, each of these titles dealing with the main features of the special class of crimes which it recognizes. These divisions seem to have been classified in the estimated order of their importance. The first place, therefore, after reference to general crimes and degrees of guilt, is given to offenses against the Church, under the heading, "Title II. Crimes against the Faith." This division contains too many sections to be given entire, but a few passages are hereby subjoined, as giving a fair sample of the spirit which actuates the whole:—

"SECTION 176. Whoever dares with premeditation, and publicly in a church, to blaspheme [literally, 'to lay blame upon'] the glorious Triune God, or our Most Pure Ruler and Mother of God, the ever-Virgin Mary, or the illustrious Cross of the Lord God Our Saviour Jesus Christ, or the Incorporeal Heavenly Powers, or the Holy Saints of God and their images, such person shall be deprived of all civil rights and exiled for life, with not less that twelve nor more than fifteen years of penal servitude. If such crime shall be committed not in a church but in a public place, or in the presence of a number of assembled people, be that number large or small, the offender shall be deprived of all civil rights and exiled for life, with not less than six nor more than eight years of penal servitude."

"SECTION 177. If the offense described in the foregoing section be committed not in a public place nor before a large assemblage of people, but nevertheless in the presence of witnesses, with an intention to shake the faith of the latter or lead them astray, the offender shall be deprived of all civil rights and exiled for life to the most remote part of Siberia."

"SECTION 178. Whoever, with premeditation, in a public place and in the presence of a large or small assemblage of people, dares to censure the Christian faith, or the Orthodox Church, or to revile the Sacred Scriptures or the Holy Sacraments, such person shall be deprived of all civil rights and exiled for life, with not less than six nor more than eight years of penal servitude. If such crime shall be committed not in a public place nor in the presence of an assemblage of people, but nevertheless before witnesses, and with an intention to shake the latter's faith and lead them astray, the offender shall be deprived of all civil rights and exiled for life to the most remote part of Siberia."

It will be seen from this last section that even talking the "present truth" with families, as is done in this country, could be so construed as to render the offender liable to be sent into exile.

Section 179 provides that any person, who is aware of the violation of the sections just mentioned, shall inform the authorities or be imprisoned from four to eight months.

Section 182 declares that "all persons who shall be found guilty of so-called scoffing—that is, of making sneering or sarcastic gibes that show manifest disrespect for the rules or ceremonies of the Orthodox Church, or for Christianity in general—shall be imprisoned for not less than four nor more than eight months."

These, however, are not all the offenses coming under the title of "Crimes against the Faith," by any means. A whole chapter is devoted to heresy and dissent from the orthodox faith of the country. Punishments of terrible severity are provided for those who dare to renounce the faith of the State church, or to publicly express heretical opinions. For instance, Section 184 provides that if a Jew or Mohammedan shall, by persuasion, deception, or other means, induce any one to give up the true church and join the Jewish or Mohammedan faith, he shall be deprived of all civil rights and exiled for life, with not less than eight years of penal servitude.

Section 187 is almost as severe. It declares that if any person tempt or persuade an adherent of the Russian church to leave that church and join some other Christian denomination, he shall be exiled to Siberia for life.

Section 196 provides that all persons who shall be guilty of aiding in the extension of existing sects, or who shall be instrumental in the creation of new sects hostile or injurious to the Orthodox Faith, shall be deprived of all civil rights, and exiled for life to Siberia or to the Trans-Caucasus.

And so we might go on, filling whole pages, but this is enough for us to see that difficulties to which we are strangers here, confront the cause of God at every step in that far-off land. Yet the command from our Master is to occupy till he comes, and if we do not carry the truth into this part of the earth, how can we occupy this field for God and his work?

As we close this series of articles upon this subject, it is with an earnest desire that the Lord of the harvest may send forth laborers into this part of the great harvest field. And may we who remain, so uphold their efforts by our continual prayers, and by the free bestowal of our means, that many honest souls may be led to see and accept the light of God's truth for to-day, and may at last with us and all the faithful ones, be gathered into the soon-coming kingdom of our Lord Jesus Christ. J. W. SCOLES.