Another "Christ," named Loupkin, who bestowed the title of "Holy Virgin" upon his wife, Akoumina, gave a great impetus to the growth of the sect. His followers proclaimed him their spiritual Tsar, and received him everywhere with imposing ceremonies. He allowed his feet and hands to be kissed and obeisances to be made to the "Virgin." As a result of his propaganda many prominent members of the orthodox church were won over. On the death of Akoumina, the role of Holy Virgin was taken by the Canoness Anastasia, of the convent of Ivanoff, and as time went on many of the aristocracy of Moscow and other parts came to swell the ranks of the believers in the "living Christs." Philipoff's doctrines differed to some extent from those of Loupkin. Branches of his church were to be found in most of the Russian provinces, and as time went on these emancipated themselves and became independent, and many new "Christs" made their appearance. In 1903, nearly every Russian province was said to be seriously affected by the doctrines of the "divine men." Apart from the secondary articles of faith which differentiated the churches, their main principles may be epitomised as follows:-- There are seven heavens, and the seventh is the Paradise of the "divine men." There dwell the Holy Trinity, the Mother of Jesus, the Archangels, and various Christs who have visited our planet. It is not a question of material bodies, but of spiritual principles. God incarnates in good men whenever He feels it to be necessary, and those who are chosen for this divine honour become Christs. The Christ of the Gospels died like all the rest. His body is interred at Jerusalem, and his resurrection only meant the deliverance of his spirit. His miracles were merely symbolical. Lazarus was a sinner; Christ cured him and made him a good man; hence the legend of the raising from the dead. The Gospels contain the teachings of the Christ of that epoch, but the Christs of our time receive other teachings appropriate to the needs of the present day.