I was born in 1957 in Moscow, graduated 10 classes school in 1974, worked in the Historical Library (1974-1978), in the National Archive of Ancient Acts (1979-1985), in the Historical museum in Zvenigorod now far from Moscow (1985-1990). From 1990 onwards I became an independent writer, earned my living as a columnist, a speaker, a host of talk-show on the Radio Free Europe/Radio Liberty (1998-2019). I've began writing in the web from 1993 and I created my own site in 1997 in Russian language, my own youtube channel in 2017. I am the author of many books and essay in Russian (I am quite a prolific writer) and I wamt to communicate people of other cultures and languages through English.
My email: yakovkrotov@gmail.com.
From 6 to 8 October 2013, I took part in the Twentieth Annual International Law and Religion Symposium. The symposium was organised by Brigham Young University in Provo, and was devoted to the theme “Religion and Human Rights.”
Yakov Krotov "Is it possible to witness and not proselytize?" pp 68-91 in God in Russia: The Challenge of Freedom. Ed. Sharon Linzey and Ken Kaisch. Lanham MD: Univ Press of America, 1999. Edited version of this article in: Sharon Linzey, editor. Christianity in Russia and Post Communist Europe, 2003. Pasadena, CA: William Carey Library Publishers, 2003. 377 pp.
In May 2000, Krotov and professor Sharon Linzey and Russian journalist Iakov Krotov published survey data and an analysis of the future of religion and religious freedom in the Moscow journal Kontinent.
Sharon Linzey and Iakov Krotov, “The Future of Religion and Religious Future in
Russia,” Kontinent (May 2000), translated in Religion in Eastern Europe 21 (October
2001): 26–47. - https://digitalcommons.georgefox.edu/ree/vol21/iss5/3/
Krotov, Yakov (1997) "The Fight for Freedom of Conscience: Russia 1992-1995 - The Story of the Law on Religion, Part I," Occasional Papers on Religion in Eastern Europe: Vol. 17 : Iss. 3 , Article 4.
Available at: https://digitalcommons.georgefox.edu/ree/vol17/iss3/4
Krotov, Yakov (1997) "The Fight for Freedom of Conscience: Russia 1992-1995. The Story of the Law on Religion - Part II," Occasional Papers on Religion in Eastern Europe: Vol. 17 : Iss. 4 , Article 2.
Available at: https://digitalcommons.georgefox.edu/ree/vol17/iss4/2
5 May 2026
Unsung Heroe // Moscow Magazine. - May 1991. - #5(13). - P. 9.
Yakov Krotov "Is it possible to witness and not proselytize?" pp 68-91 in God in Russia: The Challenge of Freedom. Ed. Sharon Linzey and Ken Kaisch. Lanham MD: Univ Press of America, 1999:
I am most seriously persuaded from my Christian work and experience that the less the missionary condemns, the healthier will be his spiritual fruit. I am not sure this is true in all religions, but in Christianity this spiritual law would seem to flow from the nature of Christ Himself and his life.
87-90 ... I have formulated five principles which aid me in my efforts not to proselytize, and still bear Christian witness. They are: 1) ask only kind questions; 2) answer only kind questions; 3) understand that our fight is against evil spirits, not confessions; 4) understand that love means the sharing of information; and 5) care more for individuals than organizations.
In asking only kind questions, you can ask, "Do you know you are a sinner?" This is a kind question. A question such as, "Do you know that Catholics are enemies of Christ?" is an evil question because it elicits ill will towards Catholics. Another evil question is: "Do you know icons are idols?" Refrain from asking such questions in order not to elicit ill will. This means that you voluntarily resolve never to be the aggressor, never to attack a denomination. If you want to provide some information in another form, you can use the third principle.
In answering only kind questions, you are not obliged to answer questions which contain a form of trickery. When someone asks your opinion of the Unification Church, you may answer honestly, but honesty is not enough. You also need some wisdom. The same question can be asked with opposite intentions. A person can ask about Catholics because he hates them. He may only want to receive from you ideological fuel for his hatred. If you are preaching publicly, he wants to manipulate you as a weapon of his hatred. Don't elicit ill will. Ask him to speak to you privately.
Our fighting is against evil spirits, not confessions. "We are not contending against flesh and blood, but against principalities, against the spiritual hosts of wickedness in the heavenly places" (Eph 6.12). Here is a secret if you enjoy condemning centuries of the veneration of icons, for example. You want to condemn icons as a dangerous example of worshiping idols? Condemn the spirit of idol-worshiping without mentioning icons at all. Let your listeners decide for themselves whether icons are idols. Give them principles and leave the conclusions to them.
This tactic must be done very carefully and seriously. If listeners feel that you are holding back because of some manipulative intentions, you will lose. You must really feel that not icons, nor the Roman papacy, nor Russian Orthodox nationalism, fo example, are the main enemies. They are only 'flesh and blood,' but you can and must fight against the spiritual roots of evil. Certainly this is difficult, because most people, even adults, better understand concrete things, not abstractions. You must feel that you are struggling not with principles, but with principalities. You must attain to the spiritual experience of the concreteness of 'heavenly places.'
Love is sharing information. This simple truth allows us to share information about salvation. It makes oneself a missionary. If you want to be the best missionary, share information not only about Christ, but about yourself, and share it not only with your listeners, but with those who don't listen, those who don't want to listen, even with those who want to deprive you of listeners, to make you silent, to expel you.
This means that you should admit your denominational affiliation when you preach to newcomers. Do this not to convert others to your confession. Do it in order to avoid accusations of trying to look like you are Russian Orthodox. Such accusations have already been made in Russia. ... From my point of view missionaries must show not only honesty but also love, which includes tact and scrupulousness.