Jumper (Maximist) Molakans

A radical offshoot of Russian Spiritual Christians known for ecstatic worship practices and fervent apocalyptic beliefs.


Religion: Christianity
Denomination: Molokan
Founder: Maxim Rudomyotkin (key figure)
Founded: 19th Century
Location: Russia, United States (especially California and Arizona)
Offshoot of: Russian Orthodox Church
Other Names: Maximists, Jumpers, Leapers, Molokan Spiritual Christians


The Jumper (Maximist) Molokans are a radical and distinct branch of the Molokans, a Spiritual Christian sect that originated in Russia in the 18th century. Emerging from a broader context of religious dissent against the Russian Orthodox Church, the Molokans, meaning “milk drinkers,” were initially so named for their practice of consuming milk on Orthodox fast days, in contrast to the Orthodox tradition. This sect evolved into various branches, among which the Jumpers (Pryguny) stand out for their unique practices and beliefs.

The wider Molokan sect is found in various countries, including Russia, Armenia, Azerbaijan, Georgia, the United States, and Australia, reflecting a pattern of migration shaped by religious persecution and the search for religious freedom. Significant migrations occurred in response to political and economic pressures, notably to the United States, where they established vibrant communities, especially in Los Angeles. The Molokans attempted to return to the practices of the early Christian church, rejecting the Orthodox Church’s rituals, ecclesiastical hierarchy, and the use of icons. They emphasized the Bible as the sole authoritative source of their faith and teachings. Within this framework, the Jumper Molokans, also known as Maximists, distinguish themselves through additional practices and theological innovations.

Central to Jumper worship is the expression of faith through psalm singing, a practice so integral to their identity that they are often described as Psalm singers. Their services are characterized by the communal singing of spiritual songs and psalms, directly taken from the Old and New Testament scriptures. Unique to the Jumper Molokans is the inclusion of prophetic writings in their worship, specifically the Spirit and Life book, which contains the teachings of their prophets. This emphasis on singing and prophecy underpins their worship and community gatherings, where both men and women participate actively, though with distinct roles​​.

Rituals and practices of the Jumper Molokans include the “sobranie” or congregational meetings, which are central to their spiritual life. These gatherings feature readings from the Bible, explanations of texts, and the singing of psalms and spiritual songs. The meetings are marked by a simplicity that mirrors the early apostolic church, with an absence of formal church structures, liturgical items, or ordained clergy. This approach to worship and community life underscores their commitment to a direct and personal relationship with the divine, free from institutional mediation​​.

The Jumper Molokans also hold distinct doctrinal beliefs. While sharing a general Molokan rejection of Orthodox rituals and symbols, they possess a particular focus on the imminent second coming of Christ and a millennial kingdom on earth. This eschatological expectation is linked with the concept of “pokhod,” a collective movement or exodus to a new land as directed by prophecy, symbolizing a spiritual journey towards salvation and divine kingdom.

In the U.S., particularly in Los Angeles, the Jumper Molokans played a historical role in the development of modern Pentecostalism, having settled near the Azusa Street, where the Azusa Street Revival – a cornerstone event in Pentecostal history – took place shortly after their arrival. Their religious services are notable for the spontaneity of prophetic statements and physical expressions of faith, such as jumping, which occur unpredictably during worship. The community also places a high value on personal spiritual experiences and the communal interpretation of the Bible​​.

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