THE NEW SCHAFF-HERZOG
reading of the Bible, and conversations on religious themes. Their morality is high, and their readiness to assist one another has led to frequent experiments in communism. Theoretically they hold that earthly rulers are only for the worldly, so that many of them refuse to pay taxes, take oaths, or perform military service, but practically they are, as a rule, loyal and peaceful subjects. Large inroads have been made in their numbers by the Baptists and Stundists. The Molokani are also held by some investigators to include the Subotniki (" Sabbatarians "), who, though having no affinities with Judaism, observe Saturday as the Sabbath, practise circumcision, and observe the dietary laws.
There are many minor mystic and rationalistic Russian sects, such as the " Sighers," " Spiritual Brethren," " Nameless," etc. The most important development of Russian sectarianism, however, is that of the Stundists, who arose about 1864, primarily in southern Russia. They seem 7. The to have originated from devotional Stundists. " hours " (Germ. Stunden) held in the German colony of Rohrbach and visited by Russians. Under Baptist influence Stundism assumed a position of hostility toward the ritual, sacraments, and icons of the Orthodox Church, and at the same time incurred the suspicions of the government for supposed German tendencies. Stundism seems no longer connected with the Baptist denomination, but it has developed the sub-sect of Malovantzi (named from its founder, the peasant Kondrat Malovani, who is supposed to be the Messiah), who resemble the Khlysty.
The number of Russian sectaries is too vague to be stated even approximately, the figures assigned ranging from 3,000,000 to 15,000,000.
(N. BONWETSCH.) Bibliography: For the background in the history of the people, country, literature, and civilization consult: W. K. Kelly, Hist, of Russia, London, 1854; A. von Haxthausen, The Russian Empire: its People, Institutions, and Resources, 2 vols., London, 1856; A. Rambaud, Hist, of Russia, 3 vols., London, 1887; H. H. Howorth, Hist. Of the Mongols, 3 vols., London, 1888; D. M. Wallace, Russia, new ed., London, 1905; A. Bruckner, Geschichte Russlands bis zur Ende des 18. Jahrhunderts, Gotha, 1896; S. Wolkonsky, Pictures of Russian History and Russian Literature, Boston, 1897; A. Leroy-Beaulieu, L' Empire des tzars et les russes, 4th ed., 3 vols., Paris, 1897-98; P. Milukow, Skizzen russischer Kulturgeschichte, 2 vols., Leipsic, 1898-1901; K. Waliszewski, Hist, of Russian Literature, New York, 1900; W. K. Morfell, Hist, of Russia from Peter the Great to Alexander II., New York, 1901; F. H. E. Palmer. Russian Life in Town and Country, New York, 1903; R. U. Bain, The First Romanovs (1618- 1725): Hist, of the Muscovite Civilization, New York, 1905; A. Ular. Russia from Within, New York, 1905; Jeremiah Curtin, The Mongols in Russia, Boston, 1908; A. Bruckner Russlands geistliche Entwicklung im Spiegel seiner schonen Literatur- Tubingen. 1908; T. H. Pautenius, Geschichte Russlands von der Entstehung des russischen Reiches bis zur Gegenwart, Leipsic 1908; D'Abnour, • Hist, abrigee des peuples de la Russe. Paris 1910.
For the history of the church nearly all the literature under Eastern Church is pertinent, and the most important entries are cited there in classified form. The literature under Nikon, Photius, and Platon is also to be consulted. P. Strahl, Beitrage zur russischen Kirchengeschichte, Halle, 1827, idem. Geschichte der russischen Kirche, vol. i., ib. 1830; A. N. Mouravieff Hist, of the Church 0] Russia, London, 1842; H. Lutteroth Russia and the Jesuits, from 1772 to 1820, ib. 1858; H. Dalton, Geschichte der rejormierten Kirche in Russland, Gotha, 1865: idem, Beitrage zur Geschichte der evangelischen Kirche in Russland, 4 vols.,
ib. 1887-1905; idem, Die russische Kirche, Leipsic, 1892; Gayarin, Russian Clergy, London, 1872; Philaret, Geschichte der Kirche Russlands, 2 vols., Frankfort, 1872; The Patriarch and the Tsar, from the Russian by William Palmer, 3 vols., London, 1871-73; M. Kostomorov, Russische Geschichte in Biographien, Leipsic, 1889; F. Nippold, Handbuch der neuesten Kirchengeschichte, ii. 247 sqq., Berlin, 1901; F. Kattenbusch, in W. D. Grant, Christendom anno Domini 1901, i. 388 sqq., New York, 1902; L. K. Gotz, Das Kiewer H Ohlenkloster als Kulturzentrum des vormongolischen Russland, Passau, 1904; idem, Kirchenrechtliche und Kulturgeschichtliche DenkmUler Altrusslands, Stuttgart, 1905; idem, Stoat und Kirche in Altrussland. Kiever Periode 988 bis 1240, Berlin, 1908; A. Malvy, La Riforme de Veglise russe, Paris, 1906; Service Book of the Holy Orthodox-Catholic Apostolic (Greco- Russian) Church, compared, translated and arranged for the Old Church-Slavonic Service Books of the Russian Church and collated with the Service Books of the Greek Church, by Isabel F. Hapgood, Boston, 1906; J. Wilbois, L'Avenir de Viglise russe, Paris, 1907; A. Palmieri, La Chiesa Russa. Le sue odierne condizioni e il suo riformismo dottrinale, Florence, 1908. Treatises in Russian on the church history of Russia are by Makarij, 12 vols., St. Petersburg, 1868-83, E. Golubinsky, 2 vols, in 3, Moscow, 1900-02.
For the history of Russian dissent and the sects consult: K. K. Grass, Die russischen Sekten, Leipsic, 1905-09;
E. Pelikan, Geschichtlich-medizinische Untersuchungen iiber das Skopzentum in Russland, Giessen, 1876; T. Pech, Die Molokanen, in Historisches Taschenbuch, 5 ser., viii. 203 sqq., Leipsic, 1878; N. von Gerbel-Embach, Russische Sektierer, in Zeitfragen der Christlichen Volkslebens, vol. viii., part 4, Heilbronn, 1883; A. F. Heard, The Russian Church and Russian Dissent; comprising Orthodoxy, Dissent, and Erratic Sects, London, 1887; N. Tsakni, La Russie sectaire, Paris, 1888; V. Frank, Russische Selbstzeugnisse. Russisches Christentum, Paderborn, 1889; A. Roschdestwenskij, Der siidrussische Stundismus, St. Petersburg, 1889; D. Dan, Die Lippowaher in der Bukowina, Czernowitz, 1890; F. Kattenbusch, Lehrbuch der vergleichenden Konfessionskunde, i. 234 sqq., 542 sqq., Freiburg, 1892; F. Knie, Die russisch-schismatische Kirche, Graz, 1894; H. Dalton, ut sup., pp. 57 sqq.; idem, Der Stundismus in Russland, Gutersloh, 1896; Hesba Stretton, Highway of Sorrow at the Close of the 19th Century, London, 1897; P. Birukoff, J. Treguboff, and W. Tschertkoff, Christenverfolgung in Russland, Munich, 1898; J. Gehring, Die Sekten der russischen Kirche, Leipsic, 1898;
F. Loofs, Symbolik, i. 169 sqq., Tubingen, 1902; S. Margaritow, Geschichte der russischen rationalistischen und mystischen Sekten, Kishinew, 1902; K. K. Grass, Die geheime heilige Schrift der Skopzen, Leipsic, 1904; J. B. Severac, La Secte russe des hommes de Dieu, Paris, 1906; P. Strahl, Beitrage, ut sup., i. 250 sqq.; and literature under Dukhobors.
RUST, GEORGE: English theologian, usually reckoned among the Cambridge Platonists (q.v.); b. at Cambridge; d. at Dromore (15 m. s.w. of Belfast), Ireland, Dec, 1670. He was educated at St. Catharine's Hall, Cambridge (B.A., 1647; M.A., 1650), and was elected fellow of Christ College in 1649. He resigned his fellowship in 1659, and soon after the Restoration was invited by Jeremy Taylor to Ireland, was ordained deacon and priest May 7, 1661, becoming dean of Connor in August, and in 1664 was rector of Lisburn. In 1667 he succeeded Taylor as bishop of Dromore, which was now again separated from Down and Connor, and died three years later. He was the intimate friend of Henry More and Joseph Glanvill (qq.v.), and wrote two works whose subjects and spirit connect him with their school: Discourse of Truth (London, 1677; ed. Glanvill) ; and a Discourse of the Use of Reason in Matters of Religion (ed. H. Hallywell, 1683). The former, by which he is chiefly known, shows an enlightened mind, but no largeness of grasp, while its line of thought is a weaker echo of Cudworth.