John R. Mott to Cleveland H. Dodge
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USS Buffalo,
Dear Mr. Dodge:
It has occurred to me that you would be interested in my observations and contacts in connection with the Orthodox Church and other religious bodies while in Russia. The attention of the world has been so much absorbed with the political and social revolution in Russia that comparatively little has been said regarding what is in some respects equally remarkable the striking religious changes now in progress in that country, especially in relation to the Russian Orthodox Church. The High Procurator of the Holy Synod told me just before I left Russia that greater and more significant changes had been effected in the Church during the preceding month than in the last two hundred years. He insisted, and the facts would seem to support him, that these changes have amounted to nothing less than a revolution. In the first place, religious tolerance has at last been achieved in Russia. All religions now stand on an equality. Men everywhere are free to worship God according to their own convictions and forms. They are also free to organize their own religious associations, and to conduct their work without restriction. Even the Jews now have equal rights before the law and an end has come to the long tragedy of persecutions, humiliations and massacres. The attitude of any Christian nation towards the Jews is among the most searching tests of the character of its freedom. Many other sects which have for generations been most severly oppressed have now come out into the larger life and liberty.
The Russian Orthodox Church is undergoing a complete reorganization. The process may best be defined as a democratization of the Church. There has come a complete break with the old bureaucratic regime. The power of the Church is being decentralized. Its provincial government will be rapidly developed. Parish, district and diocesan councils and committees are being formed or reconstituted, and have been given the freedom and authority necessary to ensure the best life of the Church. The democratic principle has been applied to the election of many of the clergy. Already twelve bishops have been elected by popular vote, including those of Petrograd and Moscow. A plan is being perfected by which the Holy Synod will be elected by the Church itself through a properly constituted national assembly or council.
The various extraordinary changes which are taking place so rapidly in the outer organization and administration of the Church are but a reflection of an equally striking internal reformation. The Russian Church undoubtedly sank to its lowest level of life and influence during the last year in connection with the shocking and almost unbelievable Rasputin scandal. With the shaking off of the old servitude, which has come in conjunction with the great Revolution, the Russian Church has broken out into new life. Questionable practices have been abandoned, old corruptions have been cast aside, and the work of purification is advancing apace. A special commission is at work on purifying the life of the seminaries. In many quarters one finds refreshing signs of spiritual quickening.
One of the most hopeful developments is that in the direction of increasing the working efficiency of the Church. The Great Sobor, or Council, held in Moscow in the month of June, devoted itself throughout the entire ten days to this task. It accomplished a solid constructive work in the direction of improving the organization and working of the parish life of the churches, in defining new relations which should exist between the Church and the State, in determining wise plans for the development of parish schools, in calling out more largely the latent lay forces, and above all, in devising ways and means of improving the work of the clergy.
A strong and representative commission is at work revising the curriculum of the ecclesiastical academies and seminaries. Measures are being taken also to transform certain of the monasteries, which had passed into a stage of decline and lifelessness, into institutions for scholastic research, and for the uplifting of the life of the Church through carrying to the people the Gospel by word and by print. That all these progressive movements and tendencies may be strengthened and carried forward to full fruition, it has been decided that there shall be held, beginning late in August, in the city of Moscow, an Extraordinary Council of the Russian Church. A Preparation Committee, composed of the Holy Synod and some forty of the other most influential leaders of the Church, is at work perfecting the plans for this gathering, and will continue its labors until the Council assembles.
Another sign of large encouragement is the movement in the direction of closer Christian fellowship and unity among the different Christian bodies in Russia. It has been decided to invite to the great Council, so soon to assemble, representatives of the Old Believers, the principal dissenting sect in Russia a sect numbering over twelve millions of members which has been so bitterly persecuted for over two hundred years and the invitation has been accepted. Negotiations of peculiar interest and significance have been entered into between the ecclesiastics of the Orthodox and Roman Catholic Communions. As a result, it is probable that the latter body will hold a Church Council or Assembly at the same time the great Council of the Orthodox Church is in session. Attention should also be called to the multiplying, sympathetic points of contact between Protestant Christians and the Russian Church. One of the best recent illustrations is my own experience while in Russia. I will enlarge upon this because it will serve to enforce all that has been said regarding the wonderful change which has come over the religious situation in Russia.
Within a few days after we reached Russia, Mr. Crane and I were invited to attend the Great Sobor of the Russian Orthodox Church in session in Moscow. By Sobor is meant what would be called in the Presbyterian Church at home a General Assembly, or in the Episcopal Church a General Convention, or in the Methodist Church a General Conference. These are poor analogies because this Sobor is one of unique importance, being the first representative national gathering held by the Russian Church in a period of over two hundred years, that is, since 1682. It was attended by 1,072 official delegates, each one hundred parishes being entitled to send as representatives two priests and two laymen. Besides these delegates, the Holy Synod had appointed as delegates several leading Bishops. Every part of Russia was represented. During the ten days that the Sobor was in session part of the time was devoted to sectional meetings and part to plenary meetings. The recommendations of the sectional gatherings were presented to the main sessions where they were discussed and adopted. Archbishop Platon, formerly at the head of the Russian Church in America, invited me to give a formal address before the Sobor. As good fortune would have it, I found among the delegates Father Alexandrof, the Russian priest at San Francisco, who speaks English very well. We had met before, having attended together one of our Association conventions in America. He proved an ideal interpreter. I spoke for an hour, bringing first a message of gratitude from America to the Russian Christians; secondly, a message of solicitude and caution to the Russian Church in this critical hour in the life of the nation; and thirdly, a message of hope or reassurance. My address was received throughout with most evident sympathy and enthusiasm. At least a score of times during the address the entire audience arose, this being a sign of most signal approval. It was a striking fact that these manifestations came in connection with my most significant points. Then at the end of my address they arose instantly and joined in one of their church hymns, calling upon the Holy Spirit to come upon us. They followed this with the famous Russian song, “Many Years,and this was succeeded by another spiritual hymn. Then came four speeches of appreciation of the fact that Mr. Crane and I had come to them as the representatives of President Wilson and of the American people. The first of these speeches was made by the president of the Sobor, a distinguished professor of Moscow University. The next speech was by Bishop Andrew of Ufa, speaking on behalf of the bishops. He was followed by Prince Troubetskoy, who is likewise a professor in the University. The last address of thanks was made by the High Procurator of the Holy Synod. In no gathering of Protestant Christians, or those of any other communion, have I ever been received more whole-heartedly.
A few days later, on my return to Petrograd, another opportunity presented itself one which seems almost incredible. I was invited by the High Procurator to give an address before the Holy Synod and other leaders of the Russian Church who had assembled to lay plans for the Extraordinary Council of the Church to be held at the end of August. I began by congratulating the leaders of the Russian Church on its achievements throughout the centuries, giving in outline the principal results accomplished. Then I congratulated them on the present opportunities before the Church in Russia and beyond its borders, and likewise upon the grave difficulties which beset the Church in this time of upheaval and change, reminding them of the value of difficulties in drawing out latent human energies and in facilitating a deepening acquaintance with God. After that I congratulated them on the future, showing them why the best days of the Russian Church lie in the years just before us. The next heading of my address dealt with the eight most distinctive contributions which American Christianity has made to the common Christianity of the world. One had in view in such a presentation the bringing of influence to bear indirectly on the Russian Church itself, because the strong points in the religious life of America are among the very aspects of the Russian Church which most need to receive constructive attention. These outstanding leaders of the Christian forces of the country listened with intensity and with unmistakable sympathy, and when I had finished, the President, Archbishop Platon, the High Procurator and others expressed their sincere appreciation. I was assured by those present that the way is now open in Russia for our Association Movement, so far as the Church is concerned. While I was present with the Holy Synod two significant steps were taken. It was voted to hold in Moscow, beginning about the end of August, the Extraordinary Council of the Russian Church, to which I have already referred. They also agreed unanimously that one of the objects of the Council is to further the union of the Orthodox Church and the Old Believers. A delegate from the latter body who was present responded in the finest spirit to the overtures of the Orthodox Church. When one thinks of the terrible persecutions which the Old Believers have suffered at the hands of the State Church, the drawing together of these great communions seems indeed wonderful. It will interest you to know that the meeting on this day was held in the home of Pobiedonostzev, the former famous, most able and much feared High Procurator of the Holy Synod. When I reflected on the reactionary, relentless and cruel way in which he administered the affairs of the Church, I found it difficult to realize that I had actually been accorded such an opportunity, and that I had lived to see the day of so great transformation.
With Mr. Crane I returned to Moscow to witness on July 4th a significant event the election of the new Metropolitan. We first saw the procession of ecclesiastics and delegates march to the Cathedral of Our Saviour, where the election and the accompanying ceremonies were to take place. It was an impressive sight to witness this picturesque company bearing various sacred ikons and other insignia of the Church, the surging crowds of peasants and towns-folk lining the streets and following the procession. Only the eight hundred delegates and the officiating church leaders were admitted to the floor of the Cathedral. Everybody else had to stand in the galleries and it was not easy to obtain tickets even for this privilege. On our arrival the day before the members of the Sobor had voted unanimously to admit Mr. Crane and myself to the floor because they regarded us as special envoys from the Christians of America. They therefore gave us a place of honor on the platform before the ikonostas. First came the regular ritual service of the Russian Orthodox Church, closing with the Holy Communion. The Archbishop of Yaroslav officiated, and several bishops and other church dignitaries assisted. The eight hundred delegates included men in every walk of life from princes to peasants. They constituted one of the most fascinating sights which I have witnessed in any gathering. The entire service, which lasted nearly three hours, was conducted with great solemnity and reverence and with evident depth of feeling. In this respect I know of no body of Christians who surpass the Russians. On this day the singing was largely congregational. Over one-third of the time was spent in singing responses, chants, psalms and hymns. It would be impossible to describe the effect of the united worship and praise of these hundreds of devout Christians. After the formal service was finished, the delegates proceeded at once to the election of the Metropolitan. This was conducted in the body of the Church and continued for several hours. It was a most orderly proceeding. There were four different ballot boxes to facilitate the casting of the votes. In the presence of the delegates and the crowds in the galleries the votes were counted. There were four or five candidates, the two highest in the list being Archbishop Tikhon, who received 481 votes, and a prominent layman, Mr. Samarin, who received 303. Archbishop Tikhon, the successful candidate, was for several years Bishop of the Russian Church in America, and before he left there became its first Archbishop. He is a man of the finest character, and his election met with general approval, although the principal rival candidate had a strong following. After the vote was announced by the officers of the election, the bishops gave careful consideration to the result, and then came forward and endorsed the choice of the delegates. The whole company joined in the singing of the Te Deum. This was followed by the singing of “Many Yearsfor the newly elected Metropolitan.
Between the church service and the election, Mr. Crane and I were summoned to go behind the altar and while there the Archpriest Lubimoff of Moscow presented each of us with a sacred ikon, in view of the service which we had rendered Russia, and in recognition of our relation to the Christian Movement throughout the world. The ikon presented to me is one representing our Lord and was taken from the ikonostas of the Uspensky Cathedral where it had been for centuries. It is one of the fourteenth century and they told me it is priceless. You will recall this cathedral as one of the oldest in Russia, and the one in which the Czars were crowned. In presenting me the ikon the Archpriest quite clearly referred to the fact of my being a Protestant, but said that they recognized my oneness with them in our belief in the one Divine Saviour. He also referred to the service which we have rendered during the war to the more than two million Russian prisoners in Germany and Austria-Hungary. He has a son, a graduate of Moscow University, who is in one of these prisoner-of-war camps in Germany. He told me that this son had written him repeatedly about the helpfulness of our Association, and that while in it he had learned the English language. I told him that we would arrange to have sent to his son from Copenhagen every two weeks a parcel of food. This moved the old man to tears. Sunday, July 1st, was also a notable day in the relations between the Russian Orthodox Church and American Protestant Christianity. Largely as a result of the intercourse we had had with the leaders of the Russian Church in the Sobor at Moscow, and in the meeting with the Holy Synod, some of the Russian ecclesiastics expressed their desire to have a special service conducted in one of their principal churches in recognition of the presence and help of the American Mission. The Kasan Cathedral on Nevski Prospekt in Petrograd was selected as a most desirable place for the purpose. The service lasted from ten o'clock until about one. The saintly and noble Archbishop Platon, who did such wonderful work for the cause of Christ in America, officiated at the service and celebrated Holy Communion. The majority of the members of our Mission attended, also members of the Railroad Commission of which Mr. Stevens is Chairman, the American Ambassador and his staff, and several other Americans. We were given a prominent place to stand on the platform facing the choir. As the service advanced the attendance grew until people were standing in all parts of the great enclosure and were massed in large numbers at the front. Many bishops, priests, archpriests and deacons participated in the elaborate ritual, which I have never seen conducted more impressively than it was on this occasion. The choir sang not only the customary responses, but also a number of deeply moving selections. A most unusual circumstance was the fact that Archbishop Platon, while celebrating the Holy Communion did so in part in the English language. Moreover, about the middle of the service, Father Alexandrof of San Francisco, who has been my interpreter at the important religious gatherings, read in English the Gospel Lesson for the day, and preached in English an effective sermon on the Good Samaritan. He called attention to the timeliness and great significance of the fact that America had come to them in this most critical moment in the history of Russia, and begged America indeed not to “pass by on the other sideRussia in her hour of need, but to be to her a good Samaritan. He said: “The Russian people know how to be grateful; they will never forget America's kindness.s the service came toward its climax a most unusual thing took place. One of the priests came to the Americans and invited them to go behind the ikonostas, where we observed the Archbishop administer the Holy Communion in both kinds to the bishops and priests who were present. Then some of our number were called forward and the Archbishop administered the Holy Communion to each of us. He also presented to each one of us a little loaf of the sacred, or blessed, bread. We then returned to the place where we had stood throughout the early part of the service. The closing moments were more overpowering than ever in impressiveness. Possibly the most moving part was when the vast audience broke out and sang together in perfect unison and with deep feeling the Lord's Prayer. There followed a period of intercession, led by one of the priests, when they prayed for the army, for the President and people of the United States, for the Allies, for all the Americans present, for the Russian prisoners of war, for the Provisional Government, and other objects of special concern. At the end of the service the Archbishop came from the altar behind the ikonostas, and standing at the chancel, where the vast audience stood as close to him as possible, he preached to them a marvelous sermon. I was told by one who understands the Russian language, that it was a model of pastoral eloquence. A large section of his sermon was devoted to telling the people about the Christians in America. He characterized, with aptness, what they have in common with the Russian Christians. He frankly admitted the differences, but insisted that they were minor in contrast with the vital, essential points which unite us all. He ended by an appeal for Christian unity. Then there came a special prayer for the unity of all believers in accord with the Prayer of our Lord.
Another opportunity of unique importance was that which came to me through an invitation to meet with the Commission appointed by the Holy Synod to Revise the Curriculum of the Ecclesiastical Academies and Seminaries. Among their number were leading professors and teachers of the institutions concerned, as well as of the universities, together with other educational authorities. I was asked not only to participate in the discussion but to give an address. It afforded me opportunity to point out recent developments and modern tendencies in theological education in America and Europe. Among the principal points which I developed, and which apparently had special and timely application to the needs in Russia were: The closer association of theological students and those of other faculties and callings; the desirability of extending the theological course or at least of making suitable provision for advanced studies; the combination, in proper proportion and with the wisest guidance, of practical experience in Christian service with the regular scholastic work; the giving of larger attention to those studies which prepare the future leaders of the Church to bring to bear the Christian Gospel on the social problems of our time; the preparation of church leaders for meeting the unparalleled missionary opportunity and responsibility of this generation; the furnishing of an apologetic calculated to enable the clergy to command the intellectual confidence and following of thoughtful unbelievers; the holding in true prominence of those studies and exercises which ensure vital Christian experience and true growth in spiritual apprehension and power. In the light of my study of the needs and requirements of the Russian priesthood, it would be difficult to indicate which of these points could wisely be omitted, or which of them needs chief emphasis. Considering the present political, social, economic and religious problems of Russia, I would say without hesitation that one of the most critical is that which has to do with ensuring an able leadership of the Christian forces of the nation.
Time was devoted to unhurried interviews with the recognized leaders of the Russian Church. These included metropolitans, archbishops, bishops and clergymen, as well as professors, editors and other intelligent and sympathetic laymen. I had eight extended visits of from two to five hours each with Vladimir Lvoff, High Procurator of the Holy Synod. He has proved to be the man for this difficult hour. He has the requisite background in knowledge of the Russian Church its history, institutions and genius. He as a vivid realization of the Church's recent lapses and present needs. He possesses the singleness of eye, the unselfish motive, the dauntless courage, the indifference to obstacles and the dogged perseverance so necessary for dealing properly with the present large and difficult situation. It remains to be seen whether his constructive capacity is equal to the demands of this momentous year. I was encouraged by his openmindedness and evident willingness and eagerness to receive advice. I discussed with him with the greatest fullness and particularity all of his plans and problems and he repeatedly expressed his desire that I keep in close touch with him. Here is a man who should be supported by the intercession of all well-wishers of the new Russia, for no one is in a position to do more to influence its destiny.My relation to the religious life of Russia was not confined to my contacts with the Orthodox Church. I sought and improved opportunities to come into helpful touch with other religious bodies and movements. Never shall I forget the long evening spent with the Archbishop and the group of principal bishops of the largest dissenting sect the Old Believers, who, as already stated, number not less than twelve millions. This meeting was held in the simply furnished little log house of the Archbishop on the outskirts of Moscow. We gathered in a quiet room around one flickering candle, and talked late into the night about the characteristics, persecutions, present-day problems and aspirations of this body of Christians, who, by every test, have so well earned the right to be counted among Christ's true followers. These humble leaders showed their genuine gratitude and affection in a way that left a deep impression upon Mr. Crane and myself, by bringing together on the following day from many of their churches their leading singers and with this massed choir they had sung for us, with the unison and wonderful depth of religious fervor which characterize the singing of this sect, some fifteen of their most remarkable religious hymns, chants and prayers.I met with the representatives of other Russian sects as I had opportunity. I also had most profitable conferences with representatives of the Protestant forces in Russia, notably with Dr. Keen of the British and Foreign Bible Society, and Dr. Simons, of the Methodist Episcopal Church, both of whom are carrying forward their work with such wisdom and evident acceptance. Memorable interviews were also had with distinguished and trusted leaders of the seven millions of Russian and Polish Jews which enabled me to penetrate more deeply than ever before into the heart of their problems. Justice Brandeis had opened the door for me in certain directions. I am glad to believe that the Russian Revolution has at last ushered in a day of hope for these long-persecuted people. My conference with the Roman Catholic Bishop and with other representatives of that communion was likewise very satisfactory. This reminds me that one of the most significant meetings which I had was with this Bishop and the High Procurator of the Holy Synod of the Orthodox Church. At the beginning of our conference I said in substance: “Here we are, representatives of the three great Christian communions, Russian Orthodox, Roman Catholic and Protestant. We have one Christ and one enemy. Though we differ on not a few points which each of us regards as vital, that which would unite us is so much more important that we should never cease to work and to pray that we may some day enter into the full unity which our Lord has had in view for all His disciples.They both responded with manifest sympathy to these words. We did not find it difficult in the shadow of the tragedy of the great war and its overpowering sufferings, to find much ground for common action.
(Signed) John R. Mott.Cleveland H. Dodge, Esq.,
99 John Street,
New York City.
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