Under the liberal, conciliatory rule of Catherine they lived in contentment, and many of them enriched themselves by trade.  Their fanatical zeal and exclusiveness evaporated under the influence of material well-being and constant contact with the outer world, especially after they were allowed to build a monastery in Moscow.  The Superior of this monastery, a man of much shrewdness and enormous wealth, succeeded in gaining the favour not only of the lower officials, who could be easily bought, but even of high-placed dignitaries, and for many years he exercised a very real, if undefined, authority over all sections of the Priestless People.  “His fame,” it is said, “sounded throughout Moscow, and the echoes were heard in Petropol (St. Petersburg), Riga, Astrakhan, Nizhni-Novgorod, and other lands of piety”; and when deputies came to consult him, they prostrated themselves in his presence, as before the great ones of the earth.  Living thus not only in peace and plenty, but even in honour and luxury, “the proud Patriarch of the Theodosian Church” could not consistently fulminate against “the ravenous wolves” with whom he was on friendly terms, or excite the fanaticism of his followers by highly coloured descriptions of “the awful sufferings and persecution of God’s people in these latter days,” as the founder of the sect had been wont to do.  Though he could not openly abandon any fundamental doctrines, he allowed the ideas about the reign of Antichrist to fall into the background, and taught by example, if not by precept, that the Faithful might, by prudent concessions, live very comfortably in this present evil world.  This seed fell upon soil already prepared for its reception.  The Faithful gradually forgot their old savage fanaticism, and they have since contrived, while holding many of their old ideas in theory, to accommodate themselves in practice to the existing order of things.

The gradual softening and toning down of the original fanaticism in these two sects are strikingly exemplified in their ideas of marriage.  According to Orthodox doctrine, marriage is a sacrament which can only be performed by a consecrated priest, and consequently for the Priestless People the celebration of marriage was an impossibility.  In the first ages of sectarianism a state of celibacy was quite in accordance with their surroundings.  Living in constant fear of their persecutors, and wandering from one place of refuge to another, the sufferers for the Faith had little time or inclination to think of family ties, and readily listened to the monks, who exhorted them to mortify the lusts of the flesh.