Saint Hosius the "Last Voice of the Early Church"?

In 2021, David Bercot was interviewed by Austin Suggs on his Gospel Simplicity channel. The interview was called "Anabaptist Perspective on Church History (w/ David Bercot)." In the interview, Mr. Bercot expresses his views about how lifestyle trumps theology, how things went wrong with Emperor Constantine, and how Bishop Hosius of Cordova was the "last voice of the early Church." 

Answering a question about what would be a “more productive way” of solving the Arian controversy, David describes St. Hosius as the “last voice of the early Church.” Mr. Bercot says that St. Hosius’ advice to Emperor St. Constantine about solving the Arian controversy was: “They just need to drop it.” David would have St. Hosius say, “Quit arguing about it. Just drop it.” His narrative continues:

He [Constantine] sent Hosius there to talk to Alexander, the bishop of Alexandria. He said that very thing. He told them, ‘You should not have asked the questions you did. You started this thing by asking these questions about God that we don’t know the answer. And Arius, you shouldn’t have ever given the answers you did. You both need to just back off from it, and drop this.’ … Now, they’re not going to drop it, and it was a horrible feud. … What they came up with as the answer is certainly what the early Church taught. (See 44:00-50:00)

St. Hosius (c. 256-358) was a Spanish bishop of Córdova, Spain for more than sixty years during the fourth century, and a survivor of persecution under Maximian (303-305). He was also an adviser to Emperor St. Constantine the Great and one of the chief defenders of Orthodoxy in the West against the early Donatist schism and the Arian heresy. For the reasons below, Mr. Bercot's identification of St. Hosius as the "last voice of the early Church" is exceedingly problematic.

The Russians' Secret - Book Review (Part 6 of 6)

Leo Tolstoy - More to the Story

 

The Russians' Secret (hereafter TRS) spends a great deal of time on the Tolstoyan movement, based on the anarchist and extreme pacifist views of the novelist Leo Tolstoy (1828–1910). The authors note that Tolstoy was a harsh critic of the Russian Church, leading to his excommunication in 1901. But other important details were left out of TRS. 

Leo Tolstoy (1828-1910)

In the late 1870's, after completing the two novels War and Peace and Anna Karenina, Tolstoy underwent a profound spiritual crisis and emerged as a Christian anarchist, committed to nonviolent resistance as he interpreted the Sermon on the Mount, but denying Christ's resurrection and divinity. In 1881, Tolstoy produced his own translation of the Gospels wherein he, like the American Thomas Jefferson, eliminated Christ's miracles. For good reason St. John of Kronstadt (1829-1909) denounced Leo Tolstoy as “the worst heretic of our evil days, and surpassing in intellectual pride all former heretics” (“Count Tolstoi Denounced,” The New York Times, April 5, 1903).  In 1901, Tolstoy was excommunicated from the Russian Orthodox Church (“Decree of Excommunication of Leo Tolstoy,” Russian Orthodox Church, February 22, 1901).

The Russians' Secret - Book Review (Part 5 of 6)

There is much to clarify and add when reading The Russians' Secret (hereafter TRS) narrative about Russian nonconformist religious sects. Hopefully a more complete historical overview which enumerates the heresies, incompatibilities, and divisions among Russian nonconformist groups will help TRS readers to abandon both their affinity for Russian nonconformity and aversion for Russian Orthodoxy inherited from the book by Hoover and Petrov. 

Khlysty and the Skoptsy

Both the Khlysty and the Skoptsy were among the nonconformist “People of God” religious sect in Russia. The Khlysts or Khlysty (in Russian literally “whips”) were an underground “Spirit Christian” sect which emerged in Russia in the 17th century. TRS notes some of the strange history of the Khlysts. They believed in direct communication with the Holy Spirit and practiced the ritual of “rejoicing”, which was accompanied with dancing and charismatic manifestations like “speaking in tongues” or uttering unintelligible gibberish. The sect's founder, Danilo Filippov, “proclaimed himself God Sabaoth” (Bulshakoff, 83) or was said to have become a “living god” after the Lord of Hosts descended upon him. He delivered twelve commandments to his disciples, which forbade (among other things) sexual intercourse, drinking and swearing. Thus, the followers' replaced the wine of Holy Communion with water. Filippov's successor acquired a following of twelve apostles, along with a woman who was given the appellation of “Mother of God.” TRS authors note  that upon conversion believers allegedly received the “Spirit of Christ” or the spirit of a Saint such as  the “Spirit of Mary” or the Spirit of Peter, of John, of Timothy (p. 99). 

Ecstatic ritual of Khlysts

The Russians' Secret - Book Review (Part 4 of 6)

Russian Nonconformity and “Unofficial” Religion in Russia

Chapter 8 of The Russians' Secret (hereafter TRS) is entitled “Nonconformity” and the theme itself is central to the book with the actual words “nonconformity” or “nonconformist(s)” appearing over 30 times throughout the book. The authors champion various Russian religious sects. For a more objective and impartial story of Russian nonconformity and “unofficial” religion in Russia, I recommend Russian Nonconformity (1950) by Serge Boshakoff, which proved to be a helpful resource for reviewing TRS (and it is ironically also found in the TRS bibliography). From an Orthodox perspective, schism from the One, Holy, Catholic and Apostolic Church cannot be justified, but it is important to understand why most of these small religious sects began with their struggles for religious freedom and social justice in Russia. In the words of Bolshakoff:

The Nonconformists are those who refuse to conform to the State-prescribed pattern of religion, and they are by definition champions of religious freedom. . . . 

Russian Nonconformity, broadly speaking, was a protest against State intervention in the affairs of the Church. . . . 

Russian Nonconformity, however, is not merely a protest against State intervention in the affairs of the Church; it is also a protest against the secularization of the Church and the clerical support of social injustice. (Russian Nonconformity [Philadelphia, PA: Westminster Press, 1950], 13, 17, 18).

Strigolniki being thrown into the Volkhov River from a bridge in 1375

The Russians' Secret - Book Review (Part 3 of 6)

Russian Orthodox Saints and Sources 

In relation to the authors contentious thesis regarding the conversion of Rus' (discussed in Part 2 of this series), it is ironic that the book contains so many positive references to canonized Orthodox saints, although the authors almost never identify them as such. The Russians' Secret (hereafter TRS) begins with the early mission among the Slavs in 862 by Cyril (826-869) and Methodius (815-885), both Byzantine Orthodox Saints. With the help of Clement of Ohrid, a Bulgarian Orthodox saint, they created the alphabet now used by several hundred million Slavs. The authors observed, 

Without a doubt, two Greek Christians, John Chrysostom and Basil of Caesarea had much to do with the Russian’ feeling for the poor. The writings of both men, translated to Slavonic soon after the time of Cyril and Methodius, got widely circulated in Russia (p. 21). 

The uninformed reader would have no idea that these Christians are all canonized saints of the Orthodox Church. 

Martyrs and Passion-Bearers Saints Boris and Gleb

After Prince Vladimir accepted Orthodoxy as the official religion of Kievan Rus' was the murder of his younger sons, Boris and Gleb, in 1015-1019. Pacifism being so important to the Anabaptist/Quaker traditions, the authors call special attention to Boris and Gleb: “The fact that Christ never fought back deeply impressed Russian believers,” (p. 24) and “the murder of the two boys and their nonresistant response shook Russia to its foundations” (p. 26). To clarify, Boris and Gleb were not merely “Russian believers” but the first saints canonized in Kievan Rus' after the Orthodox Christianization of the country, being known as Strastoterptsy (Passion-Bearers) precisely because they did not resist evil. While the authors note the execution of Tsar Nicholas II (r. 1894-1917) and his family, it is not with the same admiration they expressed for Boris and Gleb earlier in the book, even though the Royal Family, like Boris and Gleb, are also canonized as Passion-Bearers. In TRS, “Christian” is always in quotation marks when referring to Orthodox emperors, Tsar Nicholas being the last Russian emperor.

The Russians' Secret - Book Review (Part 2 of 6)

The "Conversion" of Russia

“The 'Conversion' of Russia” is a subheading in chapter 3 of The Russians' Secret (hereafter TRS), “conversion” being inside quotation marks to convey the authors' skepticism. They cast doubt on the authenticity of faith among Christians having political power: the Kievan Prince Vladimir (r. 980-1015), Basil II (r. 976-1025), the emperor of Byzantium who asked Vladimir to help fight the Bulgars, and his sister Anna (963-1011) whom Vladimir had requested as a wife in marriage. 

The Baptism of Rus'

The Kievan Primary Chronicle (12th c.) recalls how Vladimir sent ambassadors to investigate the faiths of the Greeks, Latins, and Muslims. Upon their return, they told of their awe at the beauty of the Greek Orthodox service and the place where it was conducted, saying they did not know whether they had been in heaven or on earth. The prince and boyars then agreed to be baptized. Incredulous of the account, the authors of TRS write, “The legend is definitely fictitious” (p. 29). In favor of the event's plausibility, Marwazi, a late 11th-century Persian, affirmed that Vladimir sent emissaries to Khorezm, in Central Asia, asking for a teacher to instruct Rus' in Islam. For this reason, Franklin and Shepard conclude that “it is overwhelmingly probable that the story echoes Vladimir's soundings of the 980's, and if envoys were sent to a Moslem power, they were most probably also sent to the Germans and the Byzantines” (See Simon Franklin and Jonathan Shepard, The Emergence of Rus 750-1200 [London and New York: Longman, 1998], 161). 

The Russians' Secret - Book Review (Part 1 of 6)

Introduction 

Offered on Scroll Publishing is the book The Russians' Secret with the following description:

When most of us think of kingdom Christians, we think of groups like the Waldensians and Anabaptists—movements that sprang up in western Europe. But the work of the Holy Spirit has never been limited to western Europe and the Americas. No, the Spirit has raised up kingdom Christians at various times and in various places all over the world, including Russia and the East.

The story of the various Spirit-led groups of Christians in Old Russia is quite fascinating. Peter Hoover, author of the popular Secret of the Strength, brings their story to life in his book, The Russian Secret.

The Russians' Secret chronicles a thousand years of Christian life in Russia. Subtitles from two separate editions are descriptive: What Christians Today Would Survive Persecution? (1999) and The Survival of New Testament Christianity in Russia (2014). Having read the book years ago as a Protestant, and recently revisited it as an Orthodox Christian, the book elicited a few questions. First of all, what history of the Russian Church does the book include and exclude, and why? Secondly, is the authors' thesis about the conversion of Rus' valid in light of historical evidence? Thirdly, who are the book's “Russian believers” and how do they relate to the Russian Orthodox Church? Fourth, does the book give an objective and impartial story of Russian nonconformity and “unofficial” religion in Russia? Finally, why does the book focus so much on Leo Tolstoy and what was his relationship to the Orthodox Church? This essay seeks to provide an Orthodox analysis of these historical questions, while interacting with the book's own motifs of persecution, nonviolence, nonconformity, voluntary poverty, and church/state relations.

The Russians' Secret by Peter Hoover and Serguei V. Petrov 

Kingdom Christianity, an Anarchist Movement

 Anarchism – Secular and Christian

Anarchism is a political philosophy and movement that is skeptical of all justifications for authority. True anarchism is the alternative to governmental authority, and advocates for the replacement of the state with stateless societies and voluntary free associations. As a historically left-wing movement, anarchism is placed on the farthest left of the political spectrum, usually described as the libertarian wing of the socialist movement (libertarian socialism).

While secular anarchists reject belief in any authority including God, “Christian anarchists” claim anarchism is inherent in Christianity and the Gospels, particularly the Sermon on the Mount. Whereas some Kingdom Christians are overtly committed to “Christian anarchism,” others are influenced, perhaps unknowingly, by anarchist thinkers and cite them in their works. In any case, Kingdom Christian interpretations of Christ's teachings mirror the Anarchist ideology. Like Christian Anarchists, Kingdom Christians are generally against war, participation in government (i.e., serving as magistrates, policemen, or soldiers, and voting), and the use of violence (“non-resistance”). 

This article will demonstrate how Kingdom Christianity is influenced by anarchists like Dave Andrews (b. 1951), Adin Ballou (1803-1890), Vernard Eller (1927-2007), Jacques Ellul (1912-1944), William Lloyd Garrison (1805-1879), Peter Kropotkin (1842-1921), Pierre-Joseph Proudhon (1809-1865), Lysander Spooner (1808-1887), and, most importantly, Leo Tolstoy (1828–1910).