Russian Life To-day

A well-known social authority, Mr. T. C. Horsfall, writing in the Spectator last December, told us that there is terrible overcrowding in nearly all large German towns, and that the overcrowded tall blocks of buildings are themselves too closely crowded together, and the effect is bad both for health and morality. The death-rate, including that of infants, is much higher with them than with us. And I cannot help thinking that the effect of giving families only two rooms and a small scullery, one living-room and one bedroom for all, must have its effect upon the morality of a population. Whatever the cause, we are told that in Berlin 17 per cent. of the births are registered as illegitimate, in Munich as many as 28 per cent., in Vienna over 40 per cent., while in London they are only 5 per cent.

“The effect on German town populations,” Mr. Horsfall states, “especially on the poorer inhabitants of Berlin, of the conditions existing in German towns is described in an appeal made in or about the year 1886 by Professor Schmoller to his fellow-countrymen to deal adequately and promptly with those conditions. The appeal has been reprinted in an important Report published in 1911 by Dr. Werner Hegemann:

‘The circumstances are so terrible that one can only wonder that the consequences have not been even worse. Only because a large part of these poor people have brought from their earlier life a store of good habits, of religious tradition, of decent feeling, into these dens, has the worst not yet been reached. But the children and young people who are now growing up in these holes must necessarily lose the virtues of economy, domesticity, family life, and all regard for law and property, decency, and good habits. He who has no proper dwelling, but only a sleeping-place, must fall a victim to the public-house and to drink… The community to-day is forcing the lower strata of the factory proletariat of large towns by its dwelling conditions with absolute necessity to fall back to a level of barbarism and bestiality, of savagery and rowdiness, which our forefathers hundreds of years ago had left behind them. I maintain that there lies the greatest danger for our civilization.’”

With such examples as this before her we must trust that Russia will set about promoting the social well-being of her people with all her characteristic independence, and determine that in their housing she will have only those “great spaces” which are her characteristic features in so many other ways. We have to tread this same road of social reform also when the war is over, and it is good to think that we may, perhaps, be able to take it, just as we have carried on the war, without any party questions or party spirit connected with it, as will be the case also in Russia. It is even more inspiring to think, again let me say it, that we and our new friend may tread this path together: comparing notes and making plans together as we go. That would be indeed an Entente worth the name, when it was not in order that we might make war together, only that we had come to an agreement, but that we might help each other’s peoples in all the arts of peace. Mr. Baring tells us that he was once drinking tea with a Russian landowner who calls himself a moderate liberal, and when, in their conversation, the Anglo-Russian agreement was mentioned, he exclaimed (and I have no doubt he expressed the feelings of many others who desire the social good of Russia as he did so), “This is the most sensible thing the Russian government has done for the last forty years!”

CHAPTER X

The Anglican Church in Russia

I welcome the opportunity that this chapter affords me of defining the position taken by our Church in Russia, for it is just the same there as in Germany, France, Belgium, and the other countries in our jurisdiction. Many English Churchmen deprecate, while others strongly resent, our having clergy, churches, and services on the Continent of Europe at all. They consider it an interference with the Church of the country, schismatical in its character, and a hindrance and impediment to the reunion of Christendom. Some English clergy come, therefore, into the jurisdiction of North and Central Europe from their own parishes, and though their own Church may have its services there, ostentatiously attend the services of the Roman Catholic Church. Young men coming out for business, girls taking positions as nurses and governesses, and others coming for health and enjoyment, are sometimes advised by their clergy not to go near the English Church, but to attend Mass and “worship with the people of the country.”

What, I fancy, many of our brethren at home, clergy and laity alike, fail very often to realize is the great difference between a temporary and permanent residence abroad. Many of us know what it is to spend a holiday in some simple and beautiful village – in the Black Forest, for instance – amongst devout and good people, far away from one’s own Church, and where it is just as natural as anything can be, and completes the friendly feeling between us, to go to church on Sunday and worship with them. Even in an unfamiliar service we have our own Prayer Books, and can read Collect, Epistle, and Holy Gospel, and be in spirit and touch with our brethren worshipping in their own churches all over the world.

There is something to be said, therefore, for sharing the worship of the people of the place when passing through or making but a short stay, though, even in holiday resorts or “Sports centres,” the opportunities which our Church, chaplain, and services offer are too precious and important to be lost or undervalued. But there is nothing whatever to be said for leaving a community of our own countrymen, permanently resident in another land, without the ministrations of their own Church, if they can possibly be supplied to them; and still less if, as in Russia and some other places, the people can find the means of support themselves.

Will any of our brethren seriously maintain that, when families have to leave this country and go to live on the Continent of Europe, they must leave their own Church and be received into the Roman or Greek Communion? Or, if not, will they consider that they ought to frequent the services of those Churches as outsiders, never having the experiences and helps afforded by the sacramental means of grace? It must be one or the other. If abroad we are not to attend the services of our own Church, then the only alternative is either to leave it altogether or to live the maimed spiritual life of those who are without the ministry of the Word and Sacraments.

And, moreover, if it is thought that one of the pressing duties of our time is to follow our brethren across the ocean to Canada, though even there the Roman Church claims to be the “Church of the country” in its French-speaking territory, and to give them the ministrations of religion, why are we not to follow them across the Channel, when they leave their country for precisely the same reason, to extend its business and commercial influence and to serve its interests in diplomatic, consular, and professional life? To think at all carefully over the situation is to see at once that our people in North and Central Europe have just the same rights (and I don’t ask for anything more than that) to the services of their own Church as anywhere else in the world.

Take, for instance, this typical case of a friend of mine living in one of the cities of Europe, and now retired from business, but still living on where he is so well known, and where he has many ways of making himself of use. He was married young, and his bride went with him to make her home abroad. They had their own Church there, and there they took their children to be baptized and, when old enough, to worship, be confirmed, and become communicants. There those children have been married, and from there gone out into the world to make new homes. In his house the clergy have been always made welcome, and have visited them when sick, counselled them when necessary, and received much valuable advice in return. Can any one be heartless enough, or foolish enough, to say that there ought to have been no English Church in that place at all, and that he and his young wife ought to have attended the Church of the country, and with their descendants been lost to their own?

Then there are girls at school, young men learning the language, governesses, nurses, lads in the training stables, girls dancing on the stage – these are well shepherded in Paris – and others. Are they to feel in after life, “Just at the critical time, when I needed it most, my Church was not there to give me the helping hand – and all might have been so different if it had been!” I will not dwell upon all the priceless opportunities afforded us abroad, where touch is more quickly gained, and more easily maintained, of winning during sickness and at other times those who have never been in touch with clergy or Church at home, bringing them out into the light, gaining them for the Church, and sending them home to “strengthen the brethren” there.

Most of our clergy, from Northern Russia to Southern France and the Pyrenees, have their inspiriting stories to tell of the services they have rendered to the Church at home in this way, and yet that Church, if some of our brethren could have their way, would disown them. It won’t bear seriously thinking of, this objection to English Church work abroad; and surely it rings more true to what we feel is the Englishman’s duty wherever he is, when we read that our countrymen, after settling at Archangel in the sixteenth century, built their warehouses and their Church at the same time, and wished, in their adopted country, to worship God “after the manner of their fathers.”

I have taken a little time to explain our continental position thus, because it is the same in every country, is thoroughly understood, and never, as far as I know, resented. We always make it perfectly clear that we never wish to interfere with the Church of the country, nor the religion of its people, but are there to shepherd our own. And it is a curious thing that in Catholic Belgium, as it is called, with people devoted to their Church, and with a clerical government such as they have had for at least the last forty years, our Anglican clergy receive from the Belgian government the same recognition, status, stipends, grants for houses, etc., as are given to the clergy of the country.

But nowhere is the position of our Church more fully, sympathetically or affectionately recognized than in Russia. Nowhere would it be felt, as there, a grave and responsible neglect of duty on our part if we were to leave our own people without the ministrations of their own Church. They go further than this in sympathetic feeling, for they consider that there is a special link and bond of union between our Church and their own. An anonymous but evidently extremely well-informed writer about Russia, over the nom de plume of “Anglitchanin” in a leading Review13 a month or two ago, said, in the course of his article on Russia and the War, “the English Church is said to be very like the Greek Orthodox. It is not so in fact, but in Russia it is believed to be so by all classes of the population. That is indeed the one thing about England that they all know. I have known more than one peasant ask me, ‘Is England beyond Germany – far? or beyond Siberia? But your religion is like ours.’

“The origin of this belief,” he adds, “is to be found in the fact that we are not Lutherans on the one side, and on the other do not acknowledge the Pope.”

They welcome our bishops and clergy to their services in their robes, and attend ours in the same way. When the late Duke of Edinburgh married the daughter of the Emperor Alexander, the service took place first in the cathedral with the Russian rite, with Dean Stanley present in his robes, and then a second time in the English Church with our own service, with the Russian clergy present in the sanctuary. The Bishop of London also loves to describe his reception at the great Troitsky Monastery near Moscow, where he attended the services in cope and mitre, and with pastoral staff, and was greeted by all the clergy present as one of their own bishops; and the last time I heard him describe the beautiful ceremonial, he added significantly, “I should not have been received in that way at S. Peter’s, Rome”; but who can say what may be the outcome of this war? There has been a wonderful drawing together of the French and English clergy, and perhaps we may soon have more brotherly relations with the Roman clergy, even though we do not have inter-communion.

When four of our English bishops went to Russia with a large party of Members of Parliament and business men, three years ago, the chaplain at Petrograd arranged a choral celebration of Holy Communion in his church, and it was attended by some of the highest dignitaries of the Russian Church, who were present in their robes and took part in the procession, following the service as closely and intelligently as they could. No clergy of our Church have ever gone to Russia to learn what they could for themselves, or give lectures, or act as members of deputations, and come into touch with the Orthodox clergy and been disappointed with their reception; but, on the contrary, they have often been quite astonished at the warmth of welcome offered them and the keen interest shown towards them.

I had no idea until I had read what the Contemporary Review has told us that there is nothing so well known about England, throughout all classes of the population, as the similarity of the two Churches and the religion they represent; but I can speak for the archbishops, bishops, and clergy, that they have a real knowledge of the Church of England and the character of its services, and a very sincere wish to be on friendly and brotherly terms with its members, clergy and laity alike. And I do not think there is one of them who would not consider it a great compliment and most kind attention if any English Churchman called upon him to pay his respects and show interest in his church and work.

Their keen interest in our Church all over the empire, even in a humble little village, is extraordinarily different from the almost complete ignorance and indifference which prevails amongst our own countrymen as to theirs, except amongst the members of one or two societies founded to bring the two Churches into more real unity of spirit.

However, this, like so many other things, is to be entirely changed. We are going to see and know more than we have ever done before of the way in which “God is working His purpose out” in His Church, as we are being brought into intelligent sympathy with a simply overwhelming part of Christendom, as represented by the Orthodox Church of Russia and the other Churches of the East.

Will there be many English Churchmen who will not be most deeply moved when they read that the first Te Deum, after all these centuries, has been sung in St. Sophia, in Constantinople? It will be a most inspiring thing too to hear that the whitewash, always peeling off, which covers up the mosaic picture of our Lord, has been cleared away, and He is shown looking down in blessing while the Holy Communion is once more celebrated in the great Church of Justinian.

We are all praying that God will bring good out of evil, and overcome evil with good, as this war draws on to its close, and many of us from time to time think of the “good” it will be for humanity if a more united Christian Church can be one of its first results. “Who will not pray?” said Mr. W. J. Birkbeck, the one English layman who knows Russia, its people, and its Church as few Englishmen or even Russians know them, when addressing a great gathering in London last year, “that this terrible conflict in which we are engaged will bring the Eastern and English Churches closer to one another? We are mindful of the considerable advances which have already been made in that direction, and of the ever-increasing friendship which has arisen between the English and Russian Churches of late years, and more especially during the twenty years’ reign of the Emperor Nicholas II. It is known that even in the earliest years of his reign His Majesty more than once expressed his wish that the two Churches should get to know one another more closely, and that this was the best way to draw the two nations together. It is known too that Queen Victoria, when she was told of this, said, ‘Yes, it is not only the best way, it is the only sure way.’ The visits of Anglican bishops at various times have all tended to promote good feeling and mutual understanding, as did also the visit to England of the late Archbishop Antonius of Finland, afterwards Metropolitan of St. Petersburg, on the occasion of Queen Victoria’s Diamond Jubilee. The question of the reunion of our two Churches is one that cannot be forced or rushed; it will never be brought about by compromises, or by diplomatic shams. It will only come about when the two Churches, after coming fully to know one another, find that both of them hold the whole of that Faith which each of them, and not one only, and all its members, and not some only, hold to be essential.”

I hope it will not be uninteresting now if, as they are not many in number, I describe briefly the places where English Church work is carried on in Russia, and give some characteristic service at each.

At Petrograd the British Church, with the parsonage, library, and a number of other suites of rooms, is a great block of buildings, formerly a palace, owned and maintained by the British Factory, and with a staff of three clergy. The church is the former ballroom of the palace, and is a classical basilica, with rows of Greek pillars and capitals, and a very impressive place of worship. If I single out one of the beautiful services I have known I shall choose the Evensong on the Feast of the Epiphany last year, when I preached on the last day of my stay, and had what one might call a Sunday congregation. It was grand to see that large congregation on a weekday, so far away from home.

Three other places are served from Petrograd – Helsingfors, Narva, and Schlusselberg. Helsingfors has a small community of girls engaged in teaching and nursing, and the one Englishman who lives there with his wife, a Mr. Reid, is a Professor of English in the Finn University. One has to go there and return during the night, and during my day there I had a Confirmation in the Art School, most carefully and reverently prepared, and in the evening Mr. and Mrs. Reid had all the girls for a reception, at which I was able to chat with them individually and speak to them about the important and responsible trust they had in being allowed to lay the foundations of character in young lives. At midnight they were all on the station to say good-bye, bright English girls with sparkling eyes and happy faces. Who could not go away deeply thankful that they were not allowed to feel in that remote place that they were forgotten by their Church?

Narva is a great manufacturing community with a large staff of Englishmen, also a long journey away, and it so happens that they are nearly all Nonconformists there, but they value our services, and enjoyed mine with them, followed as it was by a special evening of music and recitations, about sixty being present.

Schlusselberg is a large factory for printing cotton goods for Asia, half a day’s journey up the Neva, where we always have an evening service followed by Holy Communion next morning. It is the only place I have yet known where all the community, about forty, have been present at the evening service, and next morning been all present again as communicants, but with one added to their number, a man who had been away the night before.

Moscow has a church and parsonage and large courtyard, as will be seen in the illustration; almost startlingly like, it seems in that ancient capital, to a bit of a London suburb. But as I saw it on Christmas Eve last year it was Russian enough, the great courtyard was full of troikas and sledges, and the clear air musical with tinkling bells as the people came driving in from far and near, clad in warm furs, for the service. That Christmas Eve, with its carols and the old hymns, helped one to realize what it means to have an English church and clergyman in a community like that of Moscow. The chaplain conducts all the services, does all the work of the community, and visits over a large neighbourhood outside, single-handed.

Warsaw is the next capital to take, much before us of late, and perhaps with a great place yet to fill in future history. It is the centre of Christian work amongst the Russian Jews, as I shall have to explain more at length in my next chapter; but there is also a British community to whom the chaplain ministers, and which perhaps numbers, all told, about a hundred, with one or two outlying places reckoned in. The service I remember most at Warsaw, and shall always associate with it, was the dedication or consecration – the two abroad mean the same thing – of their church. We had it on a Sunday morning, with a very large congregation, and very impressive it was to take, so far away, as our little copies of the service told us, “The Order of Consecration as used in the Diocese of London.” There were some Old Catholics present, and they were deeply impressed with the scriptural character of a service which carried us back to the days of David and Solomon. I dare say it was true of all there, as one of them said, that they had never seen the consecration of a church of their own before, and had had to come to Russia for it when they did.

We have only two other places in our jurisdiction – as the shores of the Black Sea fall to the Diocese of Gibraltar – Libau and Riga.

Libau is a Baltic port in Courland, a German-speaking place, where there is an extremely small British community, but where there are a fair number of British ships in the course of the year. The establishment consists of two flats side by side, one of which supplies the chaplain and his wife with a comfortable home; and the other, which communicates with it, provides an institute, with papers and a billiard-table, etc., for the sailors, and a beautiful little chapel opening out of it. When last there we had a reception, or social, in the institute, followed by a service; after which we came back into the institute, and I had a talk with the seamen and apprentices and one or two young fellows in the business houses. I need not ask the reader if he thinks that little church ought to be there or not.

Riga is a great port, also on the Baltic, and its beautiful church, with a great spire, is close to the banks of the river. It has a splendid position and is tremendously appreciated and well supported by a fairly large and prosperous community. The service to mention here was my Confirmation on the Russian Whitsun Day last year but one. Every one comes to a Confirmation abroad, and it was to us at Riga a real anniversary of the great gift of the Holy Spirit. It was in the afternoon, and we had had the Holy Communion at eight and Morning Service at eleven as at home – but the Confirmation was at three, and was the service of the day.

It makes a great difference when a large congregation can really be brought to pray during the short space of silence usually kept for the purpose. They most certainly prayed that afternoon at Riga, and many told me in touching language what an experience it had been to them. These are great opportunities abroad. A man in middle life told me once, also abroad, what the confirmation of his daughter had been to him that day after he had been led specially to pray in the service; and he added, “I’ve never been at a Confirmation before this since my own at Charterhouse, and I can only wish that it had meant more to me at the time.”

There is one other place to mention, the port which is historic for us in more senses than one just now – Archangel. It is not actually upon the White Sea, but a little distance up the Dvina, and is frequented by a good number of British ships in the summer when the sea there is free from ice. There is a church and a rectory, but no community at all, and so the Russia Company send a chaplain there for the summer months to visit the men aboard ship and hold services for them ashore.

The Anglican Church in Russia, therefore, for I have described every place in which it is at work, is not a very large community, but I can claim that it is zealous, earnest, efficient, and thoroughly representative, and I feel sure that it will be admitted that it is doing a real and good work for Russia as well as for ourselves. I have often brought home to myself the real significance of an interest or influence by asking myself what I should do without it. And if one only just thinks, “What would our countrymen do in Russia? how would they hope to knit up real and lasting ties, if their Church were not there?” there would be, to my mind, no answer which could be adequately expressed in words.