A Brief Review of The History of The Russian Church From The Revolution To The Present Day

A BRIEF OVERVIEW OF THE
HISTORY OF THE RUSSIAN

CHURCH FROM THE
REVOLUTION TO OUR DAYS.
Prof. IM Andreevskiy († 1976)
Introduction .
Part I. Church in Russia.

Icon of the Sovereign Mother of God .
Sacred Moscow Church Cathedral 1917-1918 .
Metropolitan Vladimir .
The life and work of Holy Patriarch Tikhon .
The process of Metropolitan Benjamin .
The work of His Holiness Patriarch Tikhon .
The position of the church after the death of Patriarch Tikhon .
Documentary data on the schismѣ 1927-1929
a) adopted the Declaration of Metropolitan Sergius .
b) embarrassed by the Declaration of Metropolitan Sergius .
c) did not accept the Declaration .
Formula for postponing petrogradtsev.
Deposition of the Glazov Diocese.
Deferred control Voronezh Diocese.
Deposition of Yaroslavl archpastors.
The formation of a secret (catacomb) Church in Soviet Russia .
The life and work of Soviet Patriarch Sergei .
The life and work of Soviet Patriarch Alexy .
Part II. Russian Church Abroad.

The Way of the Russian Cathedral Church .
The first foreign Russian Church Council in 1921 .
Closing V.TS.U. and the formation of the Archiereyskogo Sunod .
Relationships Sat. Notch. Русск. Churches with Moscow. Sergius Patriarchate
after 1927 .
The life and work of Met. Antonia (Khrapovitskago) .
Second All-Diaspora Council of Russian Right. Churches Abroad .
From the message: "To the Russian people in the suffering homeland" .
From the message: “The Russian flock in the realm of existence” .
The life and work of Metropolitan Anastasia .
Confusion and schism in the Church Abroad .
The essence of the Eulogian discord .
Church turmoil in the Americas .
The life and work of Archbishop Vitaliy .
Crossing Met. Anastasia and Sѵnoda to America .
Appendix:
Chronology of church events from 1917-1950 .
Introduction.
The revolution of 1917 shook all the foundations of life in Russia to its
foundations. The Orthodox Russian Church lost the protection of State power and
embarked on the path of grievous trials and sufferings. In this darkest and most
difficult period of the history of Russia, and with it the history of the Russian
Church, when the Russian people and its most precious treasure, the Church, fell
under the yoke of satanic godless power, the Lord, having allowed these torments
for the benefit of His God-chosen people, gave for the transfer of all the sorrows
that are sent. Sending trials, the Lord always gives help for their abundance. If war
gives birth to heroes, then the battle of evil forces with the Church always amazes
apologists, confessors, and martyrs, and thus purifies and strengthens the spiritual
power of the persecuted Church. To the great holy names of the "saddens of the
Russian Land",
The state power of Tsarist Imperial Russia was organically united with the
power of the Orthodox Russian Church. Touching rank of Coronation and
Anointing of the Sovereign1 It was a kind of rite of marriage to the Tsar and the
people, who mutually gave each other's hardships and consent to “bear the burdens
of each other”. After this "marriage", the Tsar and the people became one State
body, mutually respectful before God. It is quite clear that the Church, which
crowned the Tsar with the people, could in no way be "separated" from the
State. For the Tsar-Anointed of God, the Church anointing him to the kingdom, and
the people enthralled by the Church with the Tsar represented an unalloyed, but
also indivisible, integral trinity of the Orthodox-Autocratic-People's system of the
Russian State. Hence, the truth of the words of the sacred formula-dogma about the
national-historical essence of Russia was completely understandable: “Orthodoxy,
Autocracy , Nationality "and the resulting from it the primordial historical sacred
slogan of Russia in its selfless struggle against the enemies external and internal:"
For faith, Tsar and Fatherland. "
In the light of the above, it is quite clear what the greatest mystical and
historical tragedy in the life of Russia was the abdication of the Sovereign Emperor
Nicholas II from the Throne . "Are you sure that this will serve the good of
Russia?" - Asked On tѣkh, who, allegedly on behalf of the whole people,
1 See Appendix A
demanded his otp / s. 4 / week. Having received an affirmative answer, he
immediately signed a renunciation, fearing that because of him Russian blood
might spill. This selfless sacrifice did not bring peace.
For the terrible sins of his people, the Anointed of God paid with martyrdom, not
only personally, but also for his entire family, including the imperfect innocent
youth of the Heir-Son. After this great atoning sacrifice of the Tsar for the people,
after this pledge of the future possible forgiveness of the Russian people in the case
of his repentance, the Lord sent to the whole people the Russian cleansing
suffering, the grace of which only the spiritually keen cannot see.
Part I. Church in Russia.
Icon of the Sovereign Mother of God.
In the village of Kolomenskoye , near Moscow, on the day of the abdication of

Sovereign Emperor Nicholas II from the Throne , on March 2, 1917, a new icon of
the Mother of God, called the "Sovereign" , was revealed. This icon , found
among junk and dust in the basement on the instructions of one deeply believing
God-fearing woman who received a three-fold vision in her dreams, was a huge
narrow very dark icon of the Mother of God in red royal porphyry, with a crown on
her head, with a scepter and powers Sovereigns ascending to the Throneѣ. After a
few months, the icon miraculously renewed itself and became light and clear.
The beginning of this icon, which miraculously appeared to the Russian people

on the day of their greatest spiritual tragedy (on the day of the Emperor's
Abdication), is extremely significant. The Mother of God herself came to the
"House of the Mother of God" prepared for Her by all Russian history at the most
difficult moment in the life of the God-chosen people and took upon herself the
burden of the Supreme Power of the Russian State. Knowing the exceptional
power of the faith and prayer of the Sovereign Emperor Nicholas II and His special
reverent veneration of the Mother of God, we can be sure that it was He who
begged the Heavenly Queen to take upon Himself the Royal power over the people
who rejected their Tsar-Anointed.
It is unusual for the depiction of the face of the Mother of God to be austere,
and stern, and the domineering glance of Her sorrowful eyes, filled with tears
of oppression and love.
P Orphir Her soaked with the blood of martyrdom, and the royal crown
sverkaet diamonds nevinnyh of tears.
P onyal narod Russkіy wonderful prophetic znamenіe: pokayannyya prayer kb

"Reigning Bozhіey Mother" began to ascend across Rossіi and the icon itself unto
bezchislennyh kopіyah began decorating vsѣ Russkіe temples. There was a
wondrousakaaistthis icon, listening to which the whole Church fell on her
knees. The God-fighting power, of course, could not remain indifferent to such
"religious propaganda" and began to cruelly persecute all admirers of this
icon. Akathists were banned, the icons themselves were removed from all
churches, and the compilersservice and canon - shot.
Sacred Moscow Church Cathedral 1917-1918
In the greatest miracle of God's mercy, the Holy Moscow Church Pompous
Cathedral of the Russian Orthodox Church of 1917-18 was byl. The opening of the
Cathedral took place on August 16, Art. Art. 1917, in Moscow, in the Cathedral of
Christ the Savior. Nakanunѣ, August 15 , unto prazdnik Uspenіya Bozhіey Mother
unto Moskovskom Uspenskom Soborѣ solemn Liturgіya which made
metropolitans: Vladimіr (Kіevskіy) Tihon (Moskovskіy) Venіamin (Petrogradskіy)
and Platon (Tiflisskіy), Cathedral, Sh tsѣlym sonmom arhіepiskopov and
bishops. After the liturgy and prayer service, led by the entire Sobor of Russian
Bishops, a grandiose procession of the cross came out of the Assumption
Cathedralall members of the Council. At the solemn bell ringing of all the Kremlin
churches, the procession of the cross was held in the Chudov Monastery, where all
the participants venerated the relics of St. Alexis. Then the procession of the cross
came to Red Square, all crowded with people who came with their processions
from all Moscow churches. After this, accompanied by the ecclesiastical songs of
the assembled churches, the procession of the cross of the All-Russian Church
Council returned to the Assumption Cathedral. On the next day (August 16),
already at the Cathedral of Christ the Savior, after the liturgy, the solemn opening
of the Cathedral took place . On August 17, the dlovyya zasѣdaniya began. On
the very first dayit was decided in the coming days to make a nationwide prayer
throughout Russia for the sending down of prosperity to our Motherland and the
quenching of passions, and the entire composition of the Cathedral to go to
venerate the relics of St. Sergia of Radonezh.
In sѣ attempts to make dѣlenіya chlenov Council on razlichnyim partіi and

fraktsіi they were prevented mudrym paragrafom Charter of Soborѣ,
vyrabotannom Predsobornym Sovѣschanіem whereby vsѣ "osnovopolozhitelnye
and pravilodatelnye" issues adopted vsѣmi members of the Council, received
zatѣm unto Episcopal Sovѣschanіe, consisting iz odnih only bishops for final
approval.
On August 18 , 1917, the Presidium of the Council was elected . Metropolitan

Tikhon of Moscow was elected the chairman (104 votes against 31). At his
suggestion, Metropolitan Vladimir was then elected Honorary
President. Predsѣdatelya comrades were elected ot Episcopate - Novgorodskіy
Arhіepiskop Arsenіy and Harkovskіy Arhіepiskop Antonіy (Hrapovitskіy) ot the
clergy - Protopresbyter Lyubimov and Shavelskіy and ot mіryan - professor E.
Trubetskoy and byvshіy Predsѣdatel State Duma MV Rodzianko zamѣnenny
poslѣ / with. 7 / his departure, the former Ober-Prosecutor of the Holy Synod A.D.
Samarin. Member of the State Duma professor V.P. Shein was elected secretary,
followed by Archimandrite Sergiy, who was shot by the Bolsheviks together with
Metropolitan Veniamin. P.V. Guriev and Professor Beneshevich were selected as
Assistants to the Secretary.
WITHthe remainder of the Cathedral was next. In addition to the ruling

bishops and five elected members from each Diocese, it included: Protopresbyters
of the Moscow Dormition Cathedral, the Military and the Marine Clergy, the
Viceroys of the Kiev-Pecherskaya, Trinity-Sergieva, Pochaevskaya, and
Alexandra-Nevsky Monastery Sarov, members of the Pre-Council Council, and by
election: ten members from monastics, ten from monastics, three from each of 4
Spiritual Academies, one from Academies of Sciences and eleven Universities, and
fifteen members from the State Duma and fifteen members from the State
Duma. In addition, representatives of the Eastern Patriarchs and Orthodox
Autocephalous Churches were granted the right to be present as members. There
were representatives of the Aleutian-American and Japanese Orthodox
dioceses. The Council (for the first appointment) was attended by: 4 metropolitans
(Kiev, Moscow, Petrogradsk and Tifliss), 21 archbishops, 43 bishops and over 375
other members of the Council. The Cathedral had two sessions, which lasted about
six months.
The main works of the Cathedral were as follows:

1. Working out the regulations on the Supreme Church Administration of
the Russian Orthodox Church, on the Eparchial Administration and on the
Parish Statutes.
2. In the restoration of the patriarchate and the election of the patriarch.

3. In the celebration of the holiday, All Saints in the Russian Land asked
for and compilation of a canon for this holiday.
4. Announcement of the new saints Sophronius of Irkutsk and Joseph of

Astrakhan.
5. Confirmation of the anemament of the Soviet government (28-1-1918),

proclaimed by Patriarch Tikhon (19-1-1918).
6. Other, many legal provisions essential for the life of the Church in new
conditions.
P eredъ Choice Patriarch podannыmy notes bыly namѣchenы kandydatы:

Arhiepyskopъ of Kharkov Anthony (101 holosъ) Arhiepyskopъ
Tambov Kyryllъ (27 holosovъ), Moscow Mytropolytъ Tyhonъ (23 votes)
T y fl y s s k i y M y t r o p o l y t ъ P l a t o n ъ ( 2 2 v o t e s ) A r h i e p y s k o p ъ
Novhorodskiy Arseniy (14 holosovъ) , Metropolitan of Kiev Vladimir ,
Archbishop Anastasia of Chisinauand Archpriest Shavelsky - (13 votes each),
Archbishop Vladimir, former. Finnish, Sergey (5 votes). The remaining 15
candidates received single votes. Between / s. 8 /By the way, AD Samarin, despite
the fact that he was still a layman then, received 3 votes.
On October 31 , 1917, three candidates for patriarchs were elected from among

the nominees: Archbishop Anthony (Khrapovitsky), Archbishop Arseniy, and
Metropolitan Tikhon .
On November 5 , 1917, the election of the Patriarch took place in the Cathedral

of Christ the Savior.
The 90- year old man of the Zosimov Hermitage, Aleksiy, drew the lot , which
fell on the Moscow Metropolitan Tikhon . Immediately after this, to the Trinity
Compound, where Metropolitan Tikhon lived , the Embassy went to the head of
Metropolitan Vladimir .
" P reosvyaschenny Mitropolit Tihon " - appealed kb newly-elected Patrіarhu

Mitropolit Vladimіr - "Holy Velikіy SOBOR prizyvaet Your Shrine on
Patrіarshestvo God-saved city of Moscow and All Rossіi".
M itropolit Tihon this otvѣtil: "Inasmuch as sacred and Velikіy SOBOR sudil
me, unworthy, be alone unto takovom sluzhenіi, thank, prіemlyu, and say unto the
least contrary." In a brief word to the Embassy, Vladyka Tikhon compared the
message of his chosen one with the scroll that the prophet Izekiel was supposed to
eat and on which it was written: "weeping, and groan, and grief."
On November 21 , 1917, on the day of the Entry into the Church of the Most
Holy Theotokos, during the solemn divine service in the Assumption Cathedral,
Patriarch Tikhon 's table was held. The entire rite of the table was developed and
compiled by the Archbishop of Kishinev Anastasiy, who, after intronization,
pronounced the Word about the ecclesiastical and moral-social significance of the
restoration of the Patriarchy in Russia. When St. After the Liturgy, the patriarch
left the altar on a salt, then Metropolitan Vladimir approached himand handed him
the baton of St. Peter , the first Metropolitan of Moscow. At the same time,
Metropolitan Vladimirsaid: “Take this rod from our Sion of Russia and may the
power of this rod be similar to the power of the rod of Moses. Just as Moses, with
his rod, divided the sea in two and led the Jews safe and sound along the bottom of
the sea, delivering them from the slavery of the Egyptian, so you, with a sacred
rod, govern the Orthodox Russian people who have been introduced to you, and
guide him through the evil of the Russian Orthodox people and guide him through
him. and the holy Russian Orthodox Church. May it be so ”.
In skorѣ poslѣ Choice Patriarch bыly vozvedenы vъ sanъ mytropolytovъ

arhiepyskopы: Arseny, Anthony, Sergei, Ahaѳanhelъ and deeply staretsъ
Arhiepyskopъ Kazan Iakovъ . On December 7, 1917, the Holy Synod was elected,
and on December 8, the Supreme Church Council. The Holy Synod included:
Patriarch, Metropolitan Vladimir by position, and by election Metropolitan /
s. 9 / Arseniy, Anthony, Sergius and Plato and Archbishops Anastasia of
Chisinau and Evlogiy of Volyn .
H akanunѣ 2nd sessіi Council, unto yanvarѣ (19/1) 1918 communication. The

patriarch announced his well- known message about the history of the
Bolsheviks . When asked St. Patriarch - why did he release his message on the eve
of the Congress of the Council, then Vladyka rejected that he did not want to put
the Cathedral under attack and prefers to accept it only on himself.
On January 23 , 1918, the Soviet government issued a law (decree) on freedom
of conscience, which was called by the Moscow Council "Decree on freedom from
conscience" from the State and the School from the Church ").
With obor responded to this decreespecial Call, in which, by the way, it was
said "It is better to shed your blood and be awarded a martyr's head, than to allow
Vira Orthodox enemies to be mocked."
On January 25 , 1918, Metropolitan Vladimir , the former Honorary President

of the Cathedral,was killed in Kiev. A special solemn ceremony was dedicated to
the memory of the slain . One of the Council decrees (2/15 August 1918)
proclaimed the apolitical nature of the Church.
On 28 / 1-1918, the Council approved the anematism of the Sov. power,
proclaimed by patr. Tikhonom 19 / 1-1918
Metropolitan Vladimir.
(Born 1848, Died 1918).
M itropolit Vladimіr was pervomuchenikom among dlinnago series ubіennyh

and umuchennyh Russkih Іerarhov during gonenіy the Church on the part of the
authorities Sovѣtskoy.
In the ladyka Vladimir, Metropolitan of Kiev and Galicia, in the world Vasily

Nikiforovich Bogoyavlensky, was born on January 1, 1848 in the village of
Malykh Moroshkakh, Tambov province, where his father was a priest and after the
death was also killed. After graduating from the Spiritual School and the Spiritual
Seminar, Vladyka graduated from the Kiev Spiritual Academy in 1874. After
graduating from the Academy, he taught for 7 years in his native Tambov Spiritual
Seminar. In 1882 he became a priest in the town of Kozlov, Tambov province. In
1886 about. Vasily Bogoyavlensky lost his wife and only son, after which he took
monasticism with the name Vladimira. In 1888, he was ordained to the rank of
Bishop of Old Russian, vicar of the Novgorod diocese. In 1891,
Bishop Vladimir received an appointment to Samara/with. 10 / diocese. This was
the time of the well-known terrible famine of 1891 in the Volga region. In these
days of a difficult national war, Vladyka Vladimir showed a lot of personal
dedication and showed an outstanding talent as an administrator. From 1892 to
1898 in the sanctuary of the Archbishop of Kartalinsk and Kakheti, he ruled the
Georgian Exarchate. In 1898, Archbishop Vladimir was appointed to the high post
of Metropolitan of Moscow and Kolomensk, where he remained for 15 years.
About gromnoe znachenіe imѣli his propovѣdi on zavodah and fabrikah protiv
uvlechenіya sotsіalizmom. Personally, extremely modest and reserved, Vladyka
Vladimir secretly gave many good things, helping the poor. But when it was
necessary to defend the Church, he spoke directly, / s. eleven/ smѣ,
loud. Describing the activity of the Metropolitan while he was the First Hierarch of
Moscow, one hierarch wrote: “Meek and humble, never seeking anything for
himself, truth-loving and honest, Vladyka Vladimir gradually and quietly ascended
to the height of his heart as a high-ranking churchwoman and immediately and
patriotic Russia in the days of general shatania and change (1904-1905), when few
remained faithful to duty and oath, firm in the protection of the Orthodox
Church. Vladyka Metropolitan of Moscow then showed a valiant example of a firm
and incorruptible guardian of the Church and the Motherland. " In 1912, after the
death of Metropolitan Anthony of Petersburg and LadogaVladyka Vladimir was
appointed to the St. Petersburg Cahedra, which he occupied for 3 years. At this
time, in Petersburg, at the Court, Rasputin's influence increased. Rasputin was an
extremely mysterious person. It was a frustrated ascetic and a false old man. But he
had a special healing power, for example, he could stop bleeding. It should be
noted that the long-awaited Heir to the Throne, Tsarevich and Grand Duke Alexey
Nikolaevich, who was born in 1904, suffered from a severe and extremely life-
threatening illness, the so-called hemophilia, that is, an incurable wound, even with
blood , caused bleeding, which could be fatal for him. The Empress Mother,
according to her mother's completely understandable feelings, was constantly in
anxiety for the life of the Heir-son, precious for her and for all of Russia.
" Ctarets "Rasputin, by origin from Siberia, was able to" stop the blood "even
when the best representatives of medicine were powerless. This and only this
circumstance was the reason for the fact that the Empress began to treasure
Rasputin extremely and did not take into account the rumors spread about him. If,
as it always happens in such cases, a lot of slander, gossip, dirty insinuations and
just lies were transmitted around, then there is no doubt that Rasputin's behavior
was a lot and really “dark” in mystical and simply moral attitudes. There were also
elements of Khlysty and debauchery, which, of course, did not in any way concern
the Royal Family itself and, for the morally impeccable purity of the last days,
seemed impossible to it, despite the numerous reports from many
around. Metropolitan Vladimir, by the directness of his character, rѣshil to squeeze
into this dlo, in which the intimate side of the life of the Tsar's family (the faith and
confidence of the mother-Empress Rasputin) was so tightly intertwined with the
social and moral side (due to the unworthy behavior of the “elder” outside the
Palace, having received ... Vladyka Metropolitan asked for a personal audience
from the Sovereign and boldly and directly pointed out all the gossip and dirty
stories that went into/with. 12 / society The Emperor, having listened to Vladyka,
said that m. B. he is right in his instructions on the need to alienate Rasputin from
the Palace, but that the Empress, like the mother of a sick heir, whom no one helps
in his dangerous illness, like Rasputin, will never be able to agree to. Having
learned about this audience, the Empress was really very indignant and stated that
since the “elder” Grigoriy had repeatedly saved the life of her son, she could not
allow a dirty thought about this “elder”.
P rotopresbyter Fr. Mikhail Polsky, in his remarkable book "New Martyrs of

Russia", writesabout this difficult questionѣ: “The Empress was right in her own
way. Of course, there was no dirty darkness, nothing but the very light, crystal
clear, there was in life and in the relationship of the Royal Family. But the dirt
associated with Rasputin penetrated into some spheres close to the Palace and this
was what Metropolitan Vladimir said to the Tsar, and the Empress did not know
and did not want to know anything about this dirt. Such was the tragedy of those
days: both pure, lofty in spirit, righteous before God, the Queen and the
Metropolitan, did not understand each other. And the Empress did not want to
listen to the one who truly was both a false subject and a good Holy Hierarch of
God, the one who was facing the same martyrdom as the entire Royal Family. In
1915, Metropolitan Vladimir was removed from the St. Petersburg cahedra and
received the cahedra of Metropolitan Kiev. Thus, Metropolitan Vladimir turned out
to be the only Orthodox Russian metropolitan, who consecutively occupied all
three metropolitan cathedrals in Russia: Moscow, St. Petersburg and Kiev. A
deeply fair characterization was given to Vladyka Vladimir by one of the hierarchs:
“You were the leading hierarch between us not only in your social position, but
also in your high spiritual qualities, when you brought us into the difficult years of
Church life. It was when people completely lied and constantly changed their
beliefs, that you were not afraid to speak "the truth to the kings", consciously
exposing yourself to grief and suffering, and at the same time enduring all
everyday sorrows with humility of the soul and obedience to Divine Providence
and firmness. " who consistently occupied all three metropolitan cathedrals in
Russia: Moscow, Petersburg and Kiev. A deeply fair characterization was given to
Vladyka Vladimir by one of the hierarchs: “You were the leading hierarch between
us not only in your social position, but also in your high spiritual qualities, when
you brought us into the difficult years of Church life. It was when people
completely lied and constantly changed their beliefs, that you were not afraid to
speak "the truth to the kings", consciously exposing yourself to grief and suffering,
and at the same time enduring all everyday sorrows with humility of the soul and
obedience to Divine Providence and firmness. " who consistently occupied all three
metropolitan cathedrals in Russia: Moscow, Petersburg and Kiev. A deeply fair
characterization was given to Vladyka Vladimir by one of the hierarchs: “You were
the leading hierarch between us not only in your social position, but also in your
high spiritual qualities, when you brought us into the difficult years of Church
life. It was when people completely lied and constantly changed their beliefs, that
you were not afraid to speak "the truth to the kings", consciously exposing yourself
to grief and suffering, and at the same time enduring all everyday sorrows with
humility of the soul and obedience to Divine Providence and firmness. " A deeply
fair characterization was given to Vladyka Vladimir by one of the hierarchs: “You
were the leading hierarch between us not only in your social position, but also in
your high spiritual qualities, when you brought us into the difficult years of Church
humility of the soul and obedience to Divine Providence and firmness. " A deeply
fair characterization was given to Vladyka Vladimir by one of the hierarchs: “You
were the leading hierarch between us not only in your social position, but also in
your high spiritual qualities, when you brought us into the difficult years of Church
humility of the soul and obedience to Divine Providence and firmness. "
The Kiev flock immediately surrounded Vladyka Metropolitan with attention,

love and respect, as they suffered for the truth. Relocated to Kiev, Vladyka
Vladimir remained the primacy of the Synod, that is, the Primate of the entire
Russian Church.
In 1917, a revolution took place. In autumn, a separate from Russia "Ukrainian

State" was formed. Archbishop Aleksiy (Dorodnitsyn), who was previously retired,
stood at the head of the Ukrainian Church.
N For details on opisanіe poslѣduyuschih sobytіy privodim on knigѣ

Protopresbyter about. Michael Polsky " New Martyrs / s. 13 / Rossijskie "1949,
compiled on the basis of historical documents.
About the spontaneous self-appointed Ukrainian Church Government, or

whatever it was called "Rada", began to reorganize the entire order of church life in
the Ukrainian dioceses separated by the Rada. Throughout the Spiritual Consistors,
"Ukrainian commissars" were sent. The commemoration of the All-Russian
Orthodox Patriarch Tikhon was forbidden, and instead of him it was ordered to
commemorate the “All-Ukrainian Church Rada” headed by Archbishop Alexei ...
At this time, Metropolitan Vladimir was present at the All-Russian Orthodox
Church. A large gathering of Kiev Parish Councils gathered, at which they decided
to protest with all their might against the unauthorized anti-canonical attempt to
create an autocephalous Ukrainian Church.
In skorѣ poslѣ opisannyh sobytіy mitropolit Vladimіr returned iz Moscow Sh

tserkovnago Cathedral unto Kіev and then started from the Church vragov
vsyacheskіya glumlenіya nad 70 lѣtnim startsem-Mitropolitom ... Initially, the
rebels appeared unto chambers Metropolitan Sh grubym trebovanіem Ob uhodѣ
Lords iz Kіevskoy Mitropolіi.
P rivodim act of unheard of until then in the Orthodox-Christian world of

insults:
“ On this December 9 , 1917, at 2 o'clock in the afternoon on behalf of the

Central Rada, the Commission appeared to me at the head of the priest
Fr. Marichev and deputies: prot. N. Sharaevsky (new false metropolitan), priest. P.
Tarnovsky ,priest S. Filipenkom, Deacon Botvinenko, and Ierodiakon Porfiriem
and some kind of military, and after the speech of Fr. Marichev, a verbal resolution
of the Rada was announced to me that the Right Reverend Nikodim, Bishop of
Chigirinsky, should be removed from Kiev, so that the newly appointed members
of the Consistory immediately took over, and it was also proposed to leave Kiev
and many others. Wishing to have a written statement on this from the side of the
named deputy, I called my personal secretary and invited him to write down this
demand of the deputies and so that the last day they signed up, but they
categorically refused it. This act was signed by: Vladimir, Metropolitan of Kiev
and secretary A. Levkov. "
In skorѣ poslѣ this grubago act proizoshel pokoyah unto the Lord of a new
case. Between 10-12 o'clock in the morning, a member of the Church Rada, priest
Fomenko, appeared at the Metropolitan's Lavra apartment, accompanied by a
military man, and with unexpected affection began to offer
Metropolitan Volodymyr the Patriarchate in the Ukrainian Church.
/with. 14 / K What are the sostoyanіe was peace in these days tyazhkih
ispytanіy Vladyka Metropolitan can be judged iz short story svidѣtelya-witness
(lieutenant Kravchenko).
On December 12 , 1917, during the reception, Vladyka addressed the last one

with the following words: “I am not afraid of anyone or anything. I am at any time
ready to give my life for the Church of Christ and for the Orthodox Faith, so as not
to let Her enemies laugh at Her. I will suffer to the end so that Orthodoxy will be
preserved in Russia, where it began. " Having said this, Vladyka wept strongly and
bitterly ...
In the Kiev-Pechersk Lavra, at this time, the former Vladimir Archbishop
Aleksiy (Dorodnitsyn) was located ... ...
M itropolit Vladimіr byl deeply honest, direct and stoykіy chelovѣk. He did not
obey any demands of a group of people who illegally gathered in Kiev in the
Ukrainian Church Council under the leadership of Archbishop Alexis, who was
considered by the Metropolitan to be the greatest and grave church criminal ...
In January 1918, a civil war began in Kiev ...
In the evil of the murder of Metropolitan Volodymyr (January 25, 1918), the
agitation of Archbishop Alexy Dorodnitsyn among the monks of the Lavra played
a huge role. When the monks fed a gang of sailors in the refectory of the Lavra,
there were inquiries: are the brothers satisfied with the authorities? Do the monks
have any complaints? .. The novices, promoted by the revolution and excited by
Dorodnitsyn's agitation, began to complain about the admonition: “the people bring
a lot of money to the Lavra, but they will send them on” ... and they pointed up
where the Prophet were ...
As we walked out of the refectory, one rude sailor said to the monk: “You will
not see the Metropolitan again” ... The murderers went to the Lords ... It was 6½
o'clock in the evening. Three sharp bells were heard on the porch of the
Metropolitan's house. The murderers entered the opened door - five men in a
soldier's uniform, and at the head was a sailor. The sailor asked: "Where is the
Metropolitan?" The Swiss pointed out the presence of the Metropolitan in the
lower cell of Fr. the viceroy, Archimandrite Ambrose ... Vladyka Metropolitan
went out to the murderers and asked: "What is the matter?" Three murderers took
Vladyka into a room and there they remained with him alone for a while ... A guard
was set up at the door. Then the executioners took the Metropolitan from the room
to his upper chambers .. Then the murderers took him into the bedroom, where,
having locked the doors behind them, they remained with Vladyka for twenty
minutes. There the Lordtortured, choked with the tip of the cross, demanded
money and sneered. Later, the cell attendants found in different parts of the
bedroom, on the floor, a torn chin, silk lace, palm and silver / s. 15/a veiled natural
icon ... Twenty minutes later, the Metropolitan, surrounded by three executioners,
came out of the bedroom dressed in a cassock, with a panagia on his chest and in a
large hood on his head ... When he went out on the porch to the Vladyka, his old
cell-attendant Philip approached the blessing, but The sailor pushed him away from
the Metropolitan, shouting: "Enough to bow to the bloodsuckers, they bowed, they
will." Vladyka, approaching the cell attendant himself, blessed him, kissed him,
and, shaking his hand, said: "Farewell, Philip" - took out a handkerchief from his
pocket and wiped away his tears ... Forgotten and abandoned by his brothers,
surrounded by executioners and murderers, nothing the guilty, meek and humble
old man, Metropolitan Vladimir, calmly went to execution. Along the road, in the
fence of the Lavra, the Metropolitan walked, covering himself with the sign of the
cross and on the threshold of death, reverently sang "Good-looking Joseph" ...
An eyewitness to the murder of the Metropolitan reports that Vladyka was
brought to the place of the shooting from the Lavra gates by car. When the
murderers took Vladyka out of the car to the site, he asked: "You want to shoot me
here." One of the executioners answered: "Well, to stand on ceremony with you or
something." Then the Metropolitan asked them for permission to pray to God, to
which he replied: "only have fast." Raising his hands to heaven, Vladyka prayed
aloud: "Lord, forgive my transgressions, free and involuntary, and take my spirit
with the world." Then, having blessed the murderer in a cross-like manner with his
hands, he said; "May the Lord forgive you."
Nand the women went to the Lavra on pilgrimage, and already from them the
Lavra brothers learned that Metropolitan Vladimir lay shot behind the Lavra in a
small clearing, among the ramparts. The body of the murdered Vladyka was found
at a distance of 150 fathoms from the gate of the Lavra. The dead man lay on his
back, covered with a fur coat; it did not have panagia, klobuchnago cross,
stockings, boots with galoshes and gold watches with a chain. Medical
examination on the corpse of the deceased revealed the following wounds: a
gunshot wound near the right eye slit, a cut wound on the head with exposed bone,
a stab wound under the right ear and four stab wounds in the right lip, two firearms
in the chest area with the opening of the entire chest cavity,
The Hierarch of the Catholic Church Abroad, Metropolitan Anastasiy,

who personally knew Vladyka Vladimir well, in his " Praise for the New
Hieromartyrs of the Russian Church, " wrote about Metropolitan Vladimir the
following inspired words: struggle and suffering, you became the leader of the
regiment of gods, and you will be rewarded from us the first person / s. 16/ praise,
Divine Wisdom Itself foretold that on the mountains of Kiev, there, where the
Apostolic hand was once established the banner of St. Cross, was lifted up on the
cross by the successor of the apostles, as one of the first holy martyrs of our
days. The baptism of the Russian Church with fire and blood was supposed to
begin from there, where the first stone was laid in its foundation and where from
the beginning the water baptism of the Russian people ... came to you under the
darkness of the night to take you to the slaughter ... With flattery and deceit, they
wore you out of the walls of the ancient Lavra, as if from the sacred Zion, and in
the image of the great High Priest, bearing His reproach, you went out and suffered
outside the gate (Heb. XIII, 12). It was there that you accepted death from the cruel
tormentors who pierced your body with a sharpness while you stretched out your
blessing hands towards them, praying for your enemies. “
The life and work of St. Patriarch Tikhon.
(Born. 1865, died 1925).
With the patriarch Tikhon , in the world Vasily Ivanovich Bulavin, was born on
January 19, 1865 in the town of Toropts, Pskov province, where his father served
his whole life as a priest. From 1878 to 1883 he studied at the Pskov Spiritual
Seminar. Seminar comrades gave him the nickname "archpriest". At the end of the
Seminar, he entered the Petrograd Theological Academy, where he was nicknamed
"patriarch". In 1888, the student Bulavin graduated from the course of the
Academy and at the Holy Graduate received the appointment of a teacher of the
Pskov Spiritual Seminar. In 1891, at the age of 26, he accepted monasticism with
the name of Tikhon.From the Pskov Seminar, Ieromonakh Tikhon was transferred
by the Inspector to the Kholm Spiritual Seminar, where he was soon appointed
Rector to the Archimandrite's office. In the 34th year, in 1898, he was elevated to
the rank of bishop. A year later, he received an independent Aleutian-Alaskan
kaѳedra, in Sѣv. Americasѣ.
In America, as in all areas of his ministry, Bishop Tikhon won for himself
universal love and deep reverence. He worked a lot and beneficially on the new
kaedrѣ and his memory is still reverently honored in America. He himself believed
that staying in Sev. America greatly expanded his Church-political horizons and
prepared him for that / s. 17 / complex activity that presented itself to him later. In
1905 he was elevated to the rank of Archbishop, and in 1907 he was called to rule
the Yaroslavl diocese. Soon he was transferred to the Vilnius Cahedra, and the
Vilna Archbishop Agagangel was sent to his place. Seeing off Vladyka Tikhon by
the Yaroslavl people was extremely touching. The City Duma elected him an
honorary citizen of the city of Yaroslavl.
In Vilna, there was a very difficult and disgusting job because of the tense
relations between Orthodox Christians and Poles. Here (in Vilno), Vladyka Tikhon
was caught by the war of 1914. His diocese was in the sphere of military actions,
and then the front rolled through it, having severed a part of the diocese from
Russia. Vladyka Tikhon moved first to Moscow, and then to Disna on the
outskirts / s. eighteen/ his diocese. For his active participation in servicing the
spiritual needs of the soldiers, with which he also visited the front, at the forefront,
Vladyka Tikhon received a high order with swords. At the same time, he was often
summoned to the Synod, to participate in his meetings. Archbishop Tikhon found
himself in a very difficult situation during the days of the revolution, when he was
in the Synod, and the unbalanced V.N. Lvov, who was promoted to the revolution,
turned out to be the chief prosecutor. The revolutionary chief prosecutor smashed
Metropolitan Pitirim (Petrograd) and Makariya(Moscow) and replaced the entire
composition of the Synod. Vladyka Tikhon was also released from the presence in
the Synod. Soon, however, the Muscovites had to choose their own archpastor,
instead of the dismissed Metropolitan Makarios (83-year old elder), and the Vilna
Archbishop Tikhon was elected to the Moscow Cathedral. It is impossible not to
see the hand of God in this chosen one.
On August 15 , 1917, the sacred Church Cathedral was opened in
Moscow. Archbishop Tikhon received the title of Metropolitan, and then he was
elected President of the Council.
On November 5 , 1917, at the Cathedral of Christ the Savior, by lot drawn by

the elder Alexei Zosimovsky, Vladyka Tikhon was elected Patriarch of Moscow
and All Russia. When the Cathedral Embassy was elevated by
Metropolitan. Tikhon about his choice, he answered with a multi- sign and
prophetic Word, in which he said: ... “Your message about the election of me to the
Patriarchs is for me a scroll on which it was written:“ weeping, and groan, and
woe, ”and which scroll the prophet Izekiel was supposed to eat (II, 10; III ,
1). How many tears will I have to swallow and emit groans in the upcoming
service, and especially in this difficult time. Like the ancient leader of the Jewish
people, Moses, I will have to say to the Lord: “Why are you tormenting your
servant? And why did I not find mercy before Your eyes, that You have laid on me
the burden of all this people. I bore all this people in my womb and did I give birth
to him that you tell me: carry him in your arms, like a nanny carries a child. I alone
cannot bear all this people, because they are heavy for me (Num. XI, 11-14). From
now on, I will be entrusted with the care of all the Churches of Russia and will die
for them all the days ... But may the will of God be. I find support in the fact that I
did not seek this choice, and it came besides me and even besides human beings,
by the lot of God ... "
The Astolovan (enthronement) of the Patriarch took place in the Assumption

Cathedral in Moscow on November 21, 1917. When Metropolitan Vladimir
presented the new Patriarch with the baton of St. Peter, Metropolitan of Moscow,
St. Patriarch Tikhon answered with a speech, in which he said: “... It is wonderful
for everyone and mine - God's arrangement / s. 19/eniem - the current entry to the
patriarch's place, after over 200 years it stood empty. Many men, strong in word
and dulom, witnessed at the time, men, whom the whole world was not worthy, did
not receive, however, the fulfillment of their hopes for the restoration of the
Patriarchy in Russia, did not enter the rest of the Lord, where they were sent to
their holy land, where they were sent thoughts, for God despises some of the best
about us. But let us not fall away from this, brothers, into pride. One thinker,
welcoming my unworthiness, wrote: “maybe the Patriarchate granted to us, which
could not be seen by people stronger and more worthy than us, serves as an
indication of the manifestation of God's mercy precisely to our weakness, to our
spiritual helplessness”. And in relation to me, the very gifts of the Patriarchate are
given to me to feel, how much is required of me and how much is lacking for
this. And from this consciousness my soul is now embraced by sacred
trembling. Like David, I am little in my brothers, and my brothers are beautiful and
great, but the Lord was pleased to choose me. Who am I, Lord, Lord, that You have
so elevated and distinguished me. You know your servant, and what he can say to
you. And now bless Thy servant. Thy servant among Thy people, so numerous, -
grant a reasonable heart in order to wisely lead the people along the path of
salvation. Enrich my heart with love for the children of the Church of God, and
expand it, so that it will not feel comfortable for him to be a part of me. All the
archpastoral service is primarily the service of love ... The patriarchy is
reestablished in Russia on terrible days, in the midst of fire and deadly cannon
fire. Probably, it itself will be compelled not to break into the banning for the
reasoning of the disobedient and for the restoration of the order of the church. But
as in antiquity the Lord appeared to the prophet Elijah, not in a storm, not in a
coward, not in fire, but in coolness, in a quiet wind, so now on our faint-hearted
reproaches: They fired at the temple and Kremlin shrines, beat up Your priests ", -
you hear Your quiet words:" Another seven thousand men have not knelt before
modern Baal and have not changed the true God. " And the Lord, as it were, says
to me like this: “Go and look for tѣkh, for the sake of which the Russian land is
still standing and holding on. But do not leave the erring sheep, doomed to
perdition, to the slaughter, sheep, truly miserable. Feed them, and for this take this
rod, wand of goodwill. Eat the lost one - find, return the hijacked, the afflicted -
bandage, the sick ukrѣpi, the fat and violent - consume them, feed them in truth
”. In this family, let the Chief Shepherd Himself help me, through the prayers of
the Most Holy. Theotokos and saints of Moscow. God bless all of us with His
grace. Amen".
From in. Patriarch Tikhon, by the will of God placed in the revolutionary time

at the head of the Russian Orthodox Church, wisely / s. 20 / led the ship of the
Church through the stormy sea of social and political passions, which, for the first
time in the life of mankind, then began to reveal their true religious and mystical
satanic essence. Politics was so closely intertwined with religion that one had to
possess in truth the "wisdom of the serpent", the enlightened "meekness of a dove",
in order to walk the royal golden path of Truth and not to slip into one extreme or
another. Such wisdom, called St. Fathers free of charge(the highest Orthodox
virtue), and possessed in the full mrѣ of St. patriarch Tikhon, why his activity is
still so difficult to be analyzed and assessed correctly. Someday the impartial and
honest History of Russia and the History of the Russian Church will tell, “without
philosophizing slyly,” in detail and precisely about the activity of the Great,
humble, and wise eleventh Russian Patriarch. St. Patriarch Tikhon was meek as a
dove and wise as a serpent. He wisely gave God to God, and Caesar's to
Caesar. But he did not give God to Caesar. The time when the Lord appointed him
the Primate of the Russian Orthodox Church was absolutely extraordinary, having
no precedents in world history and in the history of the Church. This is very
important for every Russian person to understand: examples and analogies in the
History of the Church (Universal and Russian) - for St. Patriarch Tikhon was not
there.
The Soviet government, which is an open and cynical autocracy, set the spread
of atheism and materialism as the main task of its ideological policy with the help
of principled great spiritual and physical violence. The system of universal
propaganda brought to perfection, built on state-organized lies, deceit, temptations
and terror , together with the devilishly cruel improved system of torture and
torture, which are fundamentally and systematically used by the Soviet State for
the triumph of atheism and qualitatively new, absolutely new, absolutely from all
known types of cruelty and violence in the world history.
The main struggle of the Soviet State was directed towards Christianity, as the
perfect form of religion and, especially, Orthodoxy, as the perfect form of
Christianity. The main, only powerful enemy of Soviet power, as it was clearly
revealed during the Church Council of 1917-1918, was the Orthodox Church. It
was against this Church that the Bolshevik godless state of the antichrist spirit
came out. The great tragedy of Russia in this era consisted in the fact that the
mystical essence of Bolshevism, as the cynical-frank God-fighting autocracy of the
antichrist spirit, was understood by very few. St. Patriarch Tikhon understood
this. And I firmly embarked on the path of spiritual martyrdom. His heart was torn
from spiritual sufferings and for the fate of the Russian Orthodox Church,
persecuted and temptation / s. 21 /under the control of the antichrist, and for the
fate of his flock, which was enduring unbearable torment. Seeing the
uncomfortable persecution, spiritual and painful torture and torture of the
systematically destroyed clergy and believing laity, seeing how one after another
“even the elect” were tempted and fell, St. The patriarch applied all the strength of
his mind and heart to alleviate the fate of his unfortunate flock. For this, he went to
all possible concessions to the atheist power for the religious conscience of an
Orthodox Christian. But there was a border that he did not cross: he did not give up
the spiritual freedom of the Church to the servants of Satan. Moreover, in order to
make it clear to his flock the forced nature of the concessions and only formally
external, and not their spiritual meaning, St. The patriarch clearly and loudly,
publicly determined the satanic antichrist essence of Soviet power
and anathematized her. Making a formal concession to this power and calling for a
complete cessation of the political struggle against it, he, however, did not remove
his anaema and died, leaving her in power. This superhuman wisdom of the
Patriarch, sent to him from above for his complete spiritual self-denial and self-
sacrifice, for his high humility and rich soul in poverty, was perfectly understood
by the heart of all his flock.
P rivodim etot istoricheskіy dokument Poslanіya rds. Tikhon from 19

Jan. 1918, in which he anatomized Soviet power.
“ With the peaceful Tikhon, with the grace of the Patriarch of Moscow and All
Russia, beloved in Christ the Lord, the Archpastors, pastors, and all the faithful
children of the Russian Orthodox Church.
The Holy Orthodox Church of Christ on the Russian land is going through a
difficult time. Obvious and secret enemies have erected a persecution against the
Truth of Christ and are striving to destroy the soul of Christ, seizing, instead of
love, Christianity the substitute for malice, hatred and fratricidal warfare.
The most severe persecution has been erected on the holy Church of Christ: the
sacraments of grace, sanctifying the birth on the holy man or blessing the conjugal
union of the Christian family, are openly declared unnecessary. Holy churches are
subjected to destruction or robbery and blasphemous insult, revered by the people,
the shrines are seized by the godless masters of darkness of this age, schools that
were supported by the means of the Orthodox Church, and schools that trained
pastors of the Church are recognized as redundant, monasteries and monasteries
and Orthodox churches. Where are the provisions for these publications over the
Church of Christ? How and how can you stop this attack on her by the frantic
enemies?
In all this, our heart fills our hearts with deeply painful grief and forces us to
turn to such monsters of the human race with the formidable word of accusation
according to the commandment / s. 22 / of the apostle: “convict those who sin
before all, and other fear imut” (1 Tim. V, 9-20). Come to your senses, madmen,
stop your bloody massacre. Indeed, what you are doing is not only a cruel evil: it is
truly satanic, for which you are subject to the fire of hell in the life of the future
afterlife and the terrible curse of posterity in the present life - on earth.
In the power given to us from God, we forbid you to approach the Mysteries of

Christ, we will annoy you, if only you still bear the Christian names, although by
your birth you belong to the Orthodox Church.
W aklinaem and vsѣh vas, vѣrnyh chad Orthodox Church of Christ, did not
come be with those kind of monsters chelovѣcheskago unto what or obschenіe
"Izmit zlago ot vas samih" (1 Cor the V, 13.).
In the raga of the Church, they seize power over her and her possession by the
power of deadly weapons, and you resist them by the power of your faith. And if it
is necessary to suffer for the soul of Christ, let us call you, beloved children of the
Church, for these sufferings together with ourselves with the words of the Apostle:
“Who will separate us from the love of God. Death or darkness, or persecution, or
smoothness, or nakedness, or bada, or sword "(Rom. VIII, 35).
And you, brothers, archpastors and pastors, without hesitating a single hour in

your spiritual dalaniya, but with fiery zeal call your children to the defense of the
Orthodox Church, call them to become the ranks of spiritual fighters, who will
oppose the power of their holy confession from outside. And we firmly hope that
the enemies of the Church will be put to shame and scattered by the power of the
Cross of Christ, for the immutable obedience of the Divine Crusader Himself: “I
will build My Church and the gates of hell will not prevail against it” (Man. XVI,
9-18).
Tikhon, Patriarch of Moscow and All Russia.
January 19 , 1918
This multisignificant act of St. Patriarch Tikhon was confirmed and approved
by the Council of the Russian Orthodox Church in 1917-18.
On January 28 , 1918, the Council decided:
“ With love, the Holy Council of the All-Russian Orthodox Church welcomes

the Epistle of St. Patriarch Tikhon, punishing villains and denouncing the enemies
of the Church of Christ. From the heights of the Patriarch's Throne, the word of
suppression thundered, and the spiritual sword was raised against those who
commit continuous outrages against the shrines of the faith and the people's
conscience. The Holy Council testifies that it is in full unity with the Father and the
Prayer of the Russian Church, heeds his call and is ready to sacrificially confess the
faith / s. 23 / Christ against her detractors. The Holy Council also calls on the
entire Russian Church, at the head of its archpastors and pastors, to unite now
around the Patriarch, so as not to give up our rebellion. "
U of vѣrovanіyu Orthodox Church conciliar postanovlenіe have izvolenіe St.

Spirit.
October 26 , 1918, on the occasion of the first anniversary of the October
Revolution, St. Patriarch Tikhon wrote a message to the Council of People's
Commissars, in which he said: “Seizing power and urging the people to trust you,
what promises you gave him and how you fulfilled these promises. Verily, you
gave him a stone instead of bread and a snake instead of a fish (Mѳ. VII,
9-10). You replaced the Fatherland with a soulless International ... You divided the
entire people into warring camps and plunged them into fratricide, unprecedented
in cruelty. You openly replaced the love of Christ with hatred, and instead of the
world you artificially kindled class enmity. And the end of the war generated by
you is not foreseen, since you are striving with the hands of the Russian workers
and peasants to deliver the triumph to the ghost of the world revolution ... No one
feels safe, everyone lives under the constant fear of search, robbery, eviction,
arrest, shooting. You shared freedom ... It is especially painful and cruel to violate
freedom in dulakh vury ... in the organs of the press of malicious blasphemy and
blasphemy ... You laid your hand on the church property, collected by generations
of believers ... You closed a number of monasteries and house churches. You have
blocked access to the Moscow Kremlin - this is the sacred heritage of all the
believing people. You destroy the original form of the church community-parish,
disperse the diocese assemblies, interfere with the internal government of the
Orthodox Church ... We know that our denunciations will cause in you only anger
and indignation, and that you will look in them only for reasons to accuse us of
authorities; but the higher the "pillar of anger" of yours will rise, the more true will
be the testimony of the justice of our denunciations ...
E is Poslanіe, of course, did not help. The persecution of the Church continued
with increasing force: church property was taken away and plundered, and a huge
number of clergy were exterminated. The number of killed and tortured priests is
beyond counting. According to strictly verified data, in the region of Kharkov
province, in 6 months from the end of December 1918 to July 1919, 70 priests
were killed. From all ends of Russia, they came to the Patriarch with information
about these horrors. Ca / s. 24 /The Bolsheviks did not touch the mage of the
Patriarch at that time, according to Lenin's instructions: "We will not send the
second Hermogenes out of him." Without killing Patriarch, the Bolsheviks tortured
him morally. They promised to weaken and even stop torturing and harassing the
clergy and believing laity, if the Patriarch agrees to make concessions in their
irreconcilable positions.
For the relief of the unbearable and inexpressible suffering of his flock,
Patriarch made the concessions that his Orthodox Christian religious conscience
allowed him to make.
September 25 , 1919, at the height of the civil war, St. Patriarch Tikhon
published a message with the demand for the clergy to stop the political struggle
against the Bolsheviks. But the calculation for the facilitation of the persecution of
the clergy was not justified by such an act. The political accusations of the clergy
were only a screen for the extermination of him precisely as a minister of
religion. And the representatives of the clergy were much cleaner in moral attitudes
and impeccable in political attitudes (politically loyal), but with greater hatred they
were persecuted , "as the most dangerous enemies", according to Lenin's cynical
russion (see Tolstoy's article, as Lev revolution ").
With am Patriarch, he honestly fulfilled this promise not to engage in purely

political affairs before the Bolsheviks. When the one leaving for the Volunteer
Army asked for a secret blessing to the leaders of the Good of the Movement,
Patriarch delicately but firmly declared that he did not consider it possible to do
this, for while remaining in Russia, he wants not only outwardly, but also in
essence, to avoid any reproach. politics. But even such exceptional political loyalty
of the Patriarch did not soften the religious persecution. The Soviet government
demanded not apoliticality, which it qualified as a political crime, but, on the
contrary, a purely political positive and active participation of the Church in the
Soviet state.
And the fulfillment of such a requirement for Patriarch Tikhon was morally
impossible.
On August 25 , 1920 (actually a year earlier), according to the circular of the

Commissioner of Justice, a campaign began throughout Soviet Russia "for the
opening and complete elimination of relics . " The abuse of the holy relics and
the publication of the authorities over the religious feelings of the believers - defy
any description.
D ekretom 27th December 1921 begins kampanіya "on izyatіyu tserkovnyh

tsѣnnostey" , covered predlogom help golodayuschim.
T as in 1921 a terrible famine really came in Russia, then Patriarch Tikhon, on
his own initiative, came out with a warm message.
/ s. 25 / VIn this message, he wrote: “The greatest vigilance struck Russia. The
pastures and fields of its entire regions, which were earlier the granary of the
country and which extended the surplus to other peoples, have been burned by
drought. The blooming cold-bearded land became a desert. The dwellings were
depopulated, the selenia turned into abandoned hospitals without medical
assistance, and villages - into the cemeteries of the unburied dead. Whoever is still
in the power lives out of this kingdom of horror and death without looking back
everywhere, leaving their homes and land. The horrors are innumerable. Even now,
the suffering of the hungry and the sick cannot be described, and many millions of
people are doomed to die from pestilence and hunger. Even now, there are no bills
for the victims who were carried away by the terrible horror. But every day the
grave, which is being pulled out by this vigilance to the Russian people, becomes
wider and deeper, and merciless death is inevitably imminently approaching new
circles of the population and new regions. On the abandoned, forgotten land, she
grows a new death of the country and paving the way for new victims in the
coming years, for the earth that is not saturated will not give birth, and a man does
not live without bread.
To you, Orthodox Russia, my first word. In the name of Christ, your Patriarch
is calling you to the sacred feat of fighting the terrible evil, to the feat of helping
the suffering and saving the dying. The sacrifice is too great to weaken or end this
grievous grief. All to the bed of the starving... Come here, to them, with hands
filled with the gifts of mercy, with a heart filled with love, with a soul full of
gracious satisfaction. Resound, inspired by the faithfulness of the human soul, the
calls of the shepherds and workers of the holy spirit. Proceed, Orthodox people, by
tireless prayer from your relatives of shrines, forgiveness of the Heaven of the
transgressed earth. Wash yourself with repentance and the Holy Mysteries, be
renewed, lying Russia, proceeding on the holy feat and accomplishing it. Lift him
up into a prayer, sacrificial feat. In the year of the great visitation of God, I bless
you; Reveal in the sacred, selfless service and your neighbor the greatness of
Christ. Sanctify your actions entirely with the covenants of His all-consuming
love. Resurrect in your present feat the holy unforgettable works of your pious
ancestors and saints who have ascended in you, when, in the time of the most
difficult, Russian spiritual power was gathered by selfless and selfless love in the
name of Christ, and this spiritual power, like living water, revived the dying
Russian soul and earth. Bring her salvation now, and death will go away from your
sacrifice.
P usskіe vsѣ people and monks of the Russian land. In the name of everything
that elevates, that paints the soul of a man, that ennobles him, I call you:
everything is to heal the terrible wake, everything is to save the starving, sick,
dying. Nѣt mѣsta raspryam and / s. 26 / stripped at his bedside. His fate today is a
common fate tomorrow, if help is barred by human passions, fanaticism and
intolerance, if the noise of these passions is drowned out by the alarming dying cry
of the dying man and someone's soulless hand throws away a piece of bread from
his mouth. To you, man,to you, peoples of the Universe, I stretch out my
voice. Help. Help the countriesѣ that has always helped others. Help the countries
that have fed many and are now dying of hunger. Save the people from a terrible
death, who showed the world the greatest feats of truth, selflessness and
selflessness. Not to your ears only, but to the depths of your heart, let my sick
groan of millions of people doomed to death by starvation carry my voice and lay
it on your conscience, on the conscience of all humanity. Don't hesitate to help. For
generous, broad help.
To you , Lord, our tormented earth extends its cry: have mercy and
forgiveness. To Thee, the All-good, extends the sinned people Your hands and
prayer: forgive and have mercy. You are our life, You are our hope.
In the name of Christ we proceed on our own; God bless ”.
The Orthodox Russian Church, separated from the State, offered its assistance
to the State in order to help the starving. But the Soviet power, according to the just
expression of the priest prof. K. Zaitseva ("The Orthodox Church in Soviet
Russia"), thought not so much about how to use the Church in the fight against
hunger, as about how to use hunger to fight against the Church.
In a special message on February 6/19, 1921, St. Patriarch Tikhon blessed and

allowed the parish councils and communities to donate for the needs of the hungry
the precious decorations of churches and items that do not have liturgical use.
About dnako Central Executive Committee on 13/26 February 1921 postanovil

okazanіya to help remove golodayuschim iz hramov vsѣ dragotsѣnnyya things
unto tom chislѣ and sacred vessels and liturgical objects prochіe.
From in. Patriarch Tikhon immediately responded to this with a new

Message. He repeated his permission and even called for the donation of church
items that did not have a liturgical significance for the needs of the hungry.
He wrote about him: “We call upon the believers and now to such donations,
only wanting them to be the responses of a loving heart to the needs of our
neighbor, if only they really provided real help to our suffering brothers. But we
cannot approve the withdrawal from churches, even through a voluntary donation,
sacred objects . 27 / tov, the use of which is not for liturgical purposes is prohibited
by the laws of the Ecumenical Church and is punished by it as sacrilege; - the
worldly excommunication from her, the clergy - the eruption from the dignity ... "
In response to this, the Soviet government began the destruction of the
Orthodox Churches, accompanied by a persecution of the clergy and the
believers. Despite the readiness of the believers to pay the cost of sacred objects in
money, the "refusal" in the issuance of sacred church valuables was imputed to
both the Patriarch and the Clergy and believers as "State crime".
The violent seizure of sacred values and the open, arrogant and cynical robbery
of churches, with the simultaneous publishing and blasphemy over the religious
feelings of those in power and over sacred objects, caused widespread popular
indignation. There were up to 2,000 trials in Russia and up to 10,000 clergy and
mirians were shot and tortured.
In connection with this campaign of “confiscation of church values”, the name

of the Petrograd Metropolitan Veniamin or the so-called “Trial of the
Church” was created in 1922.
The trial of Metropolitan Veniamin.
E If unto Rossіi, unto this dark time, byl chelovѣk absolutely sincerely
"apolitical," it byl Mitropolit Venіamin.He was unusually sensitive and responsive
to the suffering, but at the same time he rejected any policy. On the question of the
confiscation of church values, the most important thing for him was the salvation
of the dying brothers. In his opinion, if it was possible to save at least a few, at
least one living soul from starvation, all sacrifices should be made. At the same
time, he argued that no violence would be required, for the people themselves,
willingly, in the sacrificial Christian impulse would give all the value, if only this
would be carried out on a voluntary basis, without offensive violence, publishing
and blasphemy, and if there would be a guarantee, for the sacred purpose of
helping the dying from hunger to their neighbors. Blessing the donation of church
values for the holy cause, and fervently preaching calls for this sacrifice,
On March 6 , 1922, Metropolitan Veniamin was summoned to Smolny together

with the legal adviser of the Alexander Nevsky Lavra / s. 28 / Ivan
Mikhailovich Kovsharov(after being shot together with the Metropolitan). Vladyka
presented to the commission of the so-called. "POMGOLA" (aid to the hungry)
written and signed by him personally. In this paper, written in very correct
expressions, it was said: 1) that the Church is willing to sacrifice all her wealth for
the salvation of the hungry; 2) that for the calming of the believers it is necessary,
however, that they be aware of the sacrificial voluntary nature of this act; 3) that
for the same purpose it is necessary that representatives of the disciples should
participate in the control over the expenditure of church values. At the end of his
Statement, Vladyka pointed out that if, contrary to hopes, the confiscation is
violent, then he cannot bless his flock for this. On the contrary, according to my
pastoral duty, he will have to condemn any active contribution to such an
exclusion. At the same time, the Metropolitan referred to the corresponding canons
and quoted them.
MMetropolitan Veniamin met in "POMGOL" (as it was certified in the

indictment, read out in court) - the most benevolent welcome. All his proposals
were not even discussed, they seemed so acceptable to the commission. The
general mood was so bright that Vladyka, leaving, blessed everyone and with tears
of affection said that if it was so, then with his own hands he would remove the
robe from the image of the Kazan Mother of God and give it to the starving
brothers. This happened in Petrograd. But Moscow thought differently. The higher
authorities remained dissatisfied with the Petrograd Soviet, which did not
understand the true goals of the campaign against church values. The voluntary
sacrificial giving by the Church of all its values for the holy cause of helping the
starving brothers would only increase the moral authority of the Church, and the
Central government had to be humiliated, insult, slander the Church and defiantly
take away church property from the "obese priests" in favor of the starving
"workers and peasants." The agreement of the Metropolitan with "Pomgolom",
according to the directive of the Central government from Moscow, was
canceled. The messengers of Vladyka Veniamin, who had come to negotiate the
details of the agreement that had already been concluded, were cynically
announced that there could be no question about any “donations” and about any
“controllers”. Church values will be forcibly confiscated, without any control -
where and on what money will be spent on them. The messengers of Vladyka
Veniamin, who had come to negotiate the details of the agreement that had already
been concluded, were cynically announced that there could be no question about
any “donations” and about any “controllers”. Church values will be forcibly
confiscated, without any control - where and on what money will be spent on
them. The messengers of Vladyka Veniamin, who had come to negotiate the details
of the agreement that had already been concluded, were cynically announced that
there could be no question about any “donations” and about any
“controllers”. Church values will be forcibly confiscated, without any control -
where and on what money will be spent on them.
M itropolit Venіamin byl deeply potryasen etim grubym obmanom and

koschunstvennym nasilіem, oskorblyavshim religіoznyya vѣruyuschih
feelings. The population was agitated. At this time, an unexpected event took place
within the Church itself, which greatly complicated the already tense
situation. This event had a decisive influence not only on / s. 29 / the process of
confiscating church values and on the fate of the Metropolitan, but also on the
position of the entire Russian Church. This event served as the embryo of the so-
called "Living Church".
On March 24 , 1922, a letter signed by 12 persons appeared in the Petrograd
Pravda, among which there were many future pillars of the “living church”:
priests Krasnitsky, Vvedensky, Bulkov, Boyarsky , etc. The authors of the letter
were sharply separated from other clergy, reproached him for counter-revolution,
for playing politics on the people's hunger, demanded an immediate and
unconditional return to Soviet power to all churches / s. 30 / nyh values, etc.
However, in this letter, too, the need to control the believers was indicated.
NSThe metrograd clergy were deeply outraged by the provocative performance

of the "twelve". However, there were also sympathizers with them (albeit an
insignificant amount). A split began. Passions raged on. Bloody clashes between
the agents of power and the believers were brewing. Metropolitan Veniamin,
deeply shocked by these events, with his characteristic meekness and peacefulness,
decided to enter into new negotiations with the authorities and entrusted this task to
the priests of Vvedensky and Boyarsky, as on persons who had passed to the
position of power of those close to them. The choice turned out to be
successful. The new envoys quickly sorted things out. Between the Metropolitan
and the Petrograd Council, a formal agreement took place, set out in a number of
points published in Pravda (all these materials were subsequently presented to the
court). The most significant thing that the Metropolitan managed to achieve
was this is the granting of the right to the believers to replace the sacred objects
subject to confiscation with other equal property. The Metropolitan wrote a special
Appeal, which was published in the newspapers. In this Proclamation, Vladyka,
without departing from his principled point of view,I begged the believers not to
resist even violence . Thanks to this Proclamation of the deeply respected
Metropolitan, bloody clashes were averted and the confiscation of church values in
the Petrograd diocese proceeded relatively calmly.
H of the priests Vvedenskіy, Bѣlkov and Krasnitskіy (poslѣdnіy sdѣlalsya head
of the group and rodonachalnikom "live-tserkovnago" dvizhenіya) - did not stop
pervom shagѣ. They decided to seize all the church power into their own hands
and cooperate with the power of the Soviets.
At the beginning of May 1922, news spread in Petrograd about a church coup

carried out by this group, about the removal of Patriarch Tikhon from power, etc.
T ochnyh and podrobnyh svѣdѣnіy still nobody imѣl. But soon the official
priest of Vvedensky, who had returned from Moscow, appeared to Metropolitan
Veniamin, and announced the formation of a new church administration and the
appointment of his Vvedensky, a delegate from this administration for the
Petrograd diocese. In response to this, the meek, peaceful and humble Metropolitan
Veniamin, realizing the unconditional illegality of the perpetrator, firmly declared:
"No, I will not go to this."
The next day, the decree of Vladyka Veniamin took place, in which the
Vvedensky byl was declared to be “outside the Orthodox Church,” with all the
canonical motives indicated. The meekness of the Metropolitan also showed itself
here: in the decree his temporary character was indicated - until Vvedensky admits
his delusion and refuses to do it. "
/with. 31 / P the stop of the Metropolitan, published in Soviet newspapers,

aroused the fury of the Bolsheviks. Violating its own decree on the separation of
the Church from the State and "non-interference" in Church life, the Soviet
government rudely interfered with the canonical life of the Church and began to
persecute the Metropolitan. In the newspapers, sharp attacks appeared, revealing
the behind-the-scenes participation of the Bolsheviks in the living church
intrigue . The headlines of the newspapers were filled with the following notices:
"Metropolitan Veniamin dared to excommunicate the priest of Vvedensky from the
Church," "The sword of the proletariat will heavily fall on the head of the
Metropolitan," etc.
B erez nѣskolko days poslѣ otluchenіya Vvedenskago, poslѣdnіy appeared kb

Metropolitan unto soprovozhdenіi byvshago predsѣdatelya Petrograd Cheka and
Petrogradskago Commandant Chekist Bakaev (which byl kind of "ober-
prokurorom" at the newly formed "revolyutsіonnom eparhіalnom
upravlenіi"). Priest Alexander Ivanovich Vvedensky and Chekist Bakaev presented
the Metropolitan with a devilishly cruel and cynical ultimatum: either the
Metropolitan will abolish his decree on Vvedensky , or against the Metropolitan
and a number of clergy will be created - on the basis of and the closest to him
persons from the clergy and the world.
The spiritual sufferings of Metropolitan Veniamin were a real moral torture. By

this torture he was forced: either to change St. Church of Christ and violate it by
St. canons, or - not only themselves, but also other persons to subject to torture and
physical execution. You had to be a saint in order to have the moral strength to
solve this diabolical problem. Metropolitan Veniamin discovered the true holiness
of his true Christianity. He responded with an immediate and categorical
refusal. The visitors went into a rage, and the Metropolitan began to prepare for
torture and execution. He gave the last orders and said goodbye to his friends. A
few days later, he was arrested ... A new light star of "new Hermogenes" appeared
in the Russian Church SkyThe meek, high humility and poverty of the rich,
unshakable confessor of faith and truth - Saint Veniamin, Metropolitan of
Petrograd .
And the Vladyka was restored in the garden of the Alexander Nevsky Lavra at
the direction of the priest of Vvedensky, who accompanied the communists who
came to arrest. Pointing to the walking Metropolitan, Vvedensky hid behind a
tree. But Vladyka Metropolitan conquered him and said with bitterness and grief:
"It reminds me of the Geusimanskiy garden."
P rotiv Metropolitan Venіamina and tsѣlago series iz drugih lits clergy and
mіryan was initiated judicial dѣlo of soprotivlenіi izyatіyu tserkovnyh tsѣnnostey.
/with. 32 / In this process kb was drawn 86 chelovѣk. This process began to be

called "the process of churchmen".
WITHThe organization of the "Red Cross" that existed at that time and other
public organizations appealed to the Jewish lawyer Ya. S. Gurovich, who ceased
his advocacy from the moment of the arrival of the Sov. authorities, - to take over
the protection of the Metropolitan. An honest and noble Jewish social activist
agreed to take on this difficult function, but he feared that his Jewish origin might
serve as an obstacle. In the case of some blunders and failure on the part of the
defense, from which no one can be insured, he, as a Jew, could be reproached by
many Russian people. They asked for the Metropolitan's samago. Vladyka asked
Ya.S. Gurovich to take his defense into his own hands, indicating that he was
unconditionally confiding in him. Gurovich immediately took over the
defense. Krom Gurovich, defenders at the trial were: prof.Zhizhilenko, one of the
oldest Sworn Povrennykh V.M.Bobrishchev -Pushkin and others. The trial began
on Saturday 11 June 1922.
The following persons were also involved in the work of Metropolitan

Veniamin: Archimandrite Sergiy Shein (in the world - professor, former Member
of the State Duma, former Secretary of the Moscow Church Council
1917-18); Professor of Petrograd University Yu. L. Novitskiy; lawyer I. M.
Kovsharov; Bishop Venedikt ; The rectors of almost all Petrograd cathedrals,
professors of the Theological Academy, the Theological Institute, professors and
students of Petrograd. University and other persons.
E If mitropolit Venіamin shel calmly navstrѣchu death, surrendering to the will
of Bozhіyu then arhimandrit Sergiy - kak zhazhdal would "suffer for the
truth." This explains his fiery and inspirational words to the judgment, which
differed from the calm and succinct explanations and answers of the
Metropolitan. Archimandrite Sergiy reminded the martyrs of the first centuries of
Christianity, in the martyrs joyfully triumphant over the amazed executioners:
Vladyka Metropolitan, endlessly elevating himself over politics, reminded of the
holy hermit, welcoming, calm, alive
The composition of the Judicial Tribunal included: the President -
Yakovchenko and two members of the Court - Semenov and Kauzov . All three,
of course, were communists, slavishly fulfilling orders from the center. The verdict
was undoubtedly predetermined in advance in the Center. The main, so-called
"leading" role was played by prosecutors in the process. There were four of them:
1) Dranitsyn, a former teacher of history, "specialist according to the canons"; 2)
Petrograd sworn povrenny Krasikov; 3) Chekist Smirnov; 4) pres. Poor Krastin,
Latvian.
About the accusatory act was an extensive introduction / s. 33 / not of a purely

unfounded character that the Metropolitan and his accomplices entered into an
agreement with the representatives of the all-world bourgeoisie and capital on the
subject of the overthrow of Soviet power and decided to carry out this plan on the
basis of resistance to the confiscation of church values. Then the whole course of
the negotiations between the Metropolitan and "Pomgolom" was outlined. Further,
individual disturbances were described in various places (for example, "counter-
revolutionary hysteria" by one of the paramedics, into which she fell into the
church at the sight of the blasphemy of the authorities).
The main accusation of the Metropolitan was his official statements and
messages, which were mentioned above.
M ezhdu prochim, unto the autumn of 1921, took place abroad Foreign Church
SOBOR unto Sremskih Karlovtsah (Yugoslavіya) on kotorom were made, purely
kromѣ tserkovnyh and politicheskіya rѣshenіya ( protest protiv nachinavshagosya
obschenіya Zapadnyh Derzhav Sh Owls. Power and vyrazhenіe vѣrnosti House
Romanov ). Despite the fact that the Sov. Russia almost no one knew anything
about this, so the name. "Karlovatskiy Soborѣ", Metropolitan Veniamin was
accused of intercourse with this Sobor.
H and doprosѣ, Lord Mitropolit clear, calm, simple and ubѣditelno, Sh

documentary evidence oprovergal vsѣ obvinenіya. On the first question, he
responded that the decisions of the Karlovatsky Sobor were unknown to him -
neither officially, nor in private, and therefore he could not determine his attitude to
them. In general, according to his deep conviction (which everyone knows), the
true Church should remain alien to any "politician". On the second question, the
Metropolitan stated that he considered and considers it necessary to give up all
church values for the salvation of the hungry. But he could not and cannot bless
such a method of confiscating values, which, from the point of view of every
Christian, is obvious blasphemy. On the third question, Vladyka Veniamin said: I
am alone,I thought it over, wrote and sent my applications completely
independently. Yes, however, I would not have tolerated anyone's intervention in
the solution of such questions, which were subject exclusively to my vision as an
archpastor. "
By hen prokuror Smirnov poproboval izdѣvatelskim tonom talk about

mitropolitѣ Venіaminѣ then totchas same poslѣdoval rѣzkіy protest on this
occasion by the Gurovich defender. “We know,” Gurovich said abruptly, “that you
can shoot the Metropolitan, but you can neither insult him, nor allow these insults,
and every time this happens, the defense will tirelessly protest”. The protest of the
defense was supported by applause from the public. Zatѣm were interrogated /
s. 34 /sheny are witnesses. The priest of Vvedensky could not be interrogated,
because after the first ambush, some elderly woman from the public threw a stone
at him when he went out into the street and injured his head. He was replaced by
another "pillar" of the "living church" - the priest Krasnitsky. He gave false
demonstrations, accusing the defendants of counter-revolutionary plans. The
figures of the members of the Tribunal and the prosecutors wondered in front of the
image of the priest-Iuda - so far he surpassed all in his desire to destroy the
accused. When one of the witnesses, prof. Egorov Technological Institute, the
former representative of Metropolitan Veniamin during the negotiations with
Pomgolom, documented refuted all the indictment data regarding these
negotiations, - then, at the suggestion of Prosecutor Smirnov, he himself was
arrested for that he was a like-minded person of the Metropolitan. Gurovich again
protested against the unlawful attack on the part of the prosecutor.
N oslѣ interrogation svidѣteley (glavnym obrazom false svidѣteley, raznyh

militsіonerov, sotrudnikov Ticket, etc...) - started rѣchi prosecution.
P ervym spoke the former tsarist official, "specialist according to the canons",
the former state councilor Dranitsyn. He argued that the Metropolitan "perverted
the canons" and demanded a merciless punishment for this. The second prosecutor,
Krasikov, spoke in general about the disastrous role of the clergy throughout the
entire history, in particular and in particular the Russian clergy, accusing him of all
the "tsarist crimes", mainly for the soul of Beilis , and called for revenge on the
accused for the Decree of Charles Sobor. The third prosecutor, Smirnov, uttered a
confused "rch" built on separate incoherent cries and demanded "16 heads". The
last of the prosecutors spoke to Krastin, who was busy with the little things of the
accusation.
P ervym iz zaschitiikov govoril professor Ugolovnago Rights University

Petrogradskago large russkіy scientist AA Zhizhilenko, detailed legal dokazavshіy
that no "prestupnago community," the defendants are not represented.
W atѣm word passed kb defender Metropolitan YS Gurovich, which detail and

carefully proanaliziroval rѣchi prokurorov pokazal and that unto nih nѣt nikakih
dokazatelstv konkretnyh obvinenіy and imѣyutsya only obschіya phrases
imѣyuschіya tsѣlyu discredit the clergy in general. But even these "common
accusations" represent a perversion of historical facts. As a bright example of the
unceremonious appeal of the accusers to History (even the recent past), Gurovich
pointed out the link of the accusation to the Beilis trial (in 1913), in the creation of
which the prosecutor Krasikov dared to accuse the Russian Orthodox
Clergy. Having refuted this stupid accusation with documents, Gurovich finished
his brilliant defensive speech with the following words: “I am happy that this
story / s. 35 /This is a deeply sorrowful moment for the Russian clergy, I,
a Jew, can witness in all the world the feeling of sincere gratitude that - I am sure
of this - all Jewish people to the Russian Orthodox clergy for their attitude to the
life of Beilis in due time. "
Mr. OVOR of Mitropolitѣ, Gurovich skazal "on the humble, simple, pastor
krotkіy vѣruyuschih dush, but it is, unto this his prostotѣ and humility - his great
moral strength, his compelling obayanіe. Even his enemies cannot but bow to the
moral beauty of this clear soul ... ”. Gurovich finished his brilliant, sincere,
convincing laugh, in which he showed in detail and irrefutably documentary proof
the falsity of the accusations, with the following words: ... An immutable historical
law warns you that in the blood of martyrs, faith grows, grows and magnifies. "
T ak spoke an honest, intelligent and noble Jewish protector. And he was

deeply right.
During the second speech of the "bloody prosecutor" Smirnov, when he
allowed himself to be mocked and ridiculed by the jury of the tsar's time, one smart
lady, who was sitting not far from the prosecutor, loudly uttered only one word:
"scoundrel." She was immediately arrested, but immediately released, as she
turned out to be the wife of one of the members of the Tribunal. Such indignation
caused the conduct of the process even among people far from the Church.
The process ended with the "last words" of the defendants. When Metropolitan

Veniamin got up and spoke, the whole hall froze.
In the beginning, the Metropolitan said that out of everything he had heard
about himself at the trial, he was most depressingly affected by the fact that the
accusers called him “the enemy of the people”. - “I am the true son of my people” -
Vladyka ardently asserted, “I love and have always loved him. I gave my life to
him, and I am happy that the people - really, simple people - paid me with the same
love, and he also put me in the place that I occupy in the Orthodox Church. "
Uh what was all that about Mitropolit skazal sebѣ. The rest, for quite a long
time of his speech, he devoted to the calm and documentary evidentiary
justification of others. Only in one case, without having documentary evidence, he
obscured with a quiet smile: “I think that in this relationship, you will try me
without proof. In all likelihood, I am speaking now publicly in the last connector in
my / s. 36th life; it is customary for a man who is in such a position to tell the truth
"...
The moment was amazing and unforgettable.
The enormous moral power of this shepherd was clear in himself, who at such
a moment, forgetting about himself, thought only of others ...
By hen on konchil, the Tribunal predsѣdatel sprosil: "You are all talking about
drugih; It is desirable for the Tribunal to know what you say about yourself? "
The Metropolitan got up again and said: “About yourself? What can I tell you
about myself? Only one thing ... I do not know what you will declare in your
sentence - life or death - but whatever you proclaim in it, I will turn my eyes to
grief with the same reverence, I will lay on myself the sign of the cross (at the
same time The Metropolitan crossed himself widely) and say: "Glory to Thee, Lord
God, for everything ..."
T What are the was "Poslѣdnee word" Metropolitan Venіamina.
P ROF. Yu. Novitskiy in his "last word" was short. He considered himself
completely innocent. But if the Sov. the authorities need his life, as a sacrifice, then
he is ready to face death without a murmur, asking only for one thing, so that the
Sov. the authorities confined themselves to this and spared the other accused.
IM Kovsharov - said that he knew about his fate and spoke to his defense only
so that it would be clear to everyone that he was dying innocent.
And rhimandrite Sergiy Shein, in his last word, painted a picture of the ascetic
life of a monk and pointed out that, having given himself to religious
contemplation and prayer, he remained attached to this life with only one weak
physical thread. “Is it really,” he said, “The Tribunal thinks that the rupture of this
last thread can be terrible for me? Do your hard work. I feel sorry for you and pray
for you. "
P rigovor was announced on June 5, 1922, in the evening. The ordinary public

was not allowed. They let only "svoi", "extras". The choirs were overcrowded with
Red Army men ...
B yli awarded kb razstrѣlu 10 chelovѣk: Mitropolit Venіamin ,

arhimandrit Sergiy, YP Novitskіy, IM Kovsharov , episkop Venedikt about. N.
Chukov (rector of the Kazan Cathedral), Fr. L. Epiphany (rector of St. Isaac's
Cathedral), archpriest Fr. M. P. Cheltsov , professor of the Military Law
Academy N. F. Ognev , ex. Member of the State Council N.A.Yelachich . The rest
of the accused were sentenced to different terms of imprisonment. A significant
part of the defendants (gl. Image from the random street crowd) were
acquitted. The Red Army soldiers greeted the verdict with applause.
The All-Russian Central Executive Committee decided to replace the last six
suicide bombers with long-term prison prisoners . 37 / niem (to Bishop Benedict,
Chukov, Epiphany, Cheltsov, Ognev and Yelachich).
On the night of August 12-13 ,1922, Metropolitan Veniamin ,
Archimandrite Sergiy (Shein) , Professor Novitsky and the sworn
lawyer Kovsharov were taken away from prison and shot in several versts from
Petrograd.
With the new martyrs of the Rossiyskikh, it wasreplenished with four holy
and holy names.
( N For details on about dѣyatelnosti m. Venіamina cm. Unto "Black knigѣ" A.

Valentine, Sh predislovіem Struve, Parizh, 1925, at at Eng. And nѣmetsk. Lang.
1924 .; and unto knigѣ Protopresbyter M Polish: "New Martyrs of Russia" ,
Jordanville, New York, 1949 [ Ch. 2 and additional ]).
The heart of St. Patriarch Tikhon.
The beginning of the fear of freedom of St. Patriarch Tikhon began in 1919,

but the formal arrest and imprisonment first in the monastery, and then in the
Moscow GPU - took place in the fall of 1922 after the death of Metropolitan
Veniamin, when the Soviet authorities brought the following charges against the
Patriarch: from hunger; 2) The patriarch sympathized with the counter-
revolutionary movement during the civil war and supported with his authority the
statements of foreign “counter-revolutionary” circles (in particular, the political
side of the activities of the Church Council of 1921 in the Karlovtsy Sobor), that is,
called the Sobor.
OThese charges were completely unfounded and could not be proven in any
way. On the contrary, even in the official press at one time, the Messages and Calls
of St. Patriarch Tikhon, from which his ardent desire to save the starving was
undoubtedly manifested. The principled apoliticality of Patriarch Tikhon was also
well known to everyone. However, the Soviet government arrested the Patriarch
and organized agitation among the dark masses and scum of the population for the
adoption of resolutions everywhere demanding the death sentence to the Primate of
the Russian Orthodox Church. Knowing the methods of "influence" of the Soviet
power on the population (up to torture of children in front of parents), one should
not be surprised that such "resolutions" began to appear everywhere in large
numbers. It is enough to cite one example of such a disgusting and disgusting
"resolution",
T ak, for example, on behalf of the peasants of the Zagarsk volost /

s. 38 / (province is not indicated) in "Izvustiyakh VTsIK" No. 87 (1824) dated
April 21, 1923, the following "resolution" was printed:
" M s, bezpartіynye peasants Zagarskikh parish uznav that unto blizhayshem

buduschem imѣet be judicial protsess patrіarha Tikhon zayavlyaem that
on krovopіets unto ryasѣ , kontr-revolyutsіoner and lyudoѣd ... we make trebuem
krovopіytsѣ patrіarhu Tikhon harsh and ot Central Sovѣtskoy power merciless
punishment ".
P oslѣ series takih "trebovanіy ot naselenіya" unto "Izvѣstіyah
VTsIK" number 90 (1827), ot 25 aprѣlya 1923 appears slѣduyuschaya zamѣtka
"Massovyya rezolyutsіi clergy osuzhdayuschіya Patrіarha before the trial, and kak
traitor of the Church, and kak kontr -revolyutsioner-criminal, serve as the best
answer to the blog-guards mongrels ... "
H A s s i g n i n g p r o k u r o r o m b y dѣl u p a t r і a r h a Ti h o n a i z vѣs t n y
kommunist Krilenkoaddressing the representatives of the provincial organizations
gathered in Moscow to present the "resolutions" of these organizations demanding
a death sentence to the Patriarch, - said to the audience: "the fate of citizen Tikhon
is in our hands of classes and you can be sure that we will not spare this
representative In the course of the centuries they oppressed the Russian people and
who still have not given up the idea of fighting the sovereign will of the Russian
proletariat. The Soviet Government firmly decided to repulse these attempts with
the most energetic counter-attack. It will be merciless and will not show leniency
to anyone. The proletariat must at all costs keep to the conquered positions. At
present, one of the main stages of the struggle that we are waging is the struggle
against religious prejudices and slpago fanaticism of the masses.We have declared
war on religion , war on all parasites, whatever they may be. The Russian people
must free themselves from this last yoke. "
The gonenia and persecution of the Church by the Soviet godless power were
not yet the most terrible test of the believers. Such a test came when a movement
appeared in the Church itself, begun by the traitorous
priests Vvedensky and Krasnitsky . This movement, under the name "Living
Church" or "Renovationism", after the arrest of the Patriarch began to grow and
quickly spread throughout Soviet Russia.
E then were fruits posѣyannye before revolyutsіi liberal intelligentsіey . The

revolution has perverted the hierarchy of spiritual values. The sacred formula of
the Orthodox Russian Autocratic People's Statehood - "Orthodoxy, Autocracy,
Nationality", under which the masses of the people were restrained by the State
power, responsible to God and the Orthodox Church, was destroyed. Instead of the
sacred formula, a crafty satanic anti-Christian formula appeared: "The dictatorship
of the proletariat", with its demand "All the power of the Soviets."
/with. 39 / The highest spiritual value - religion - was proclaimed "Opium for
the people", and therefore rejected. The belief in God was replaced by the belief in
atheism and materialism. The interests of the entire people were reduced to the
interests of the classes of the proletariat and the peasantry. But in view of the
"irresponsibility" of the peasant class, the "leading" role was given to the
proletariat. And since the whole proletariat, in the masses, was also recognized as
"unconscious" ,then the "Dictatorship of the Proletariat" became the Dictatorship
of the Communist Bolshevik Party. But as the party, as the masses were also
recognized as "insufficiently conscious", the "dictatorship" passed to the leadership
of the Party, a limited group of individuals united by a common atheist-
materialistic Marx-communist worldview. At the head of the party stood the
"leader", first Lenin, and then Stalin. The leader received unlimited power. So
Orthodoxy (and with it all the highest religious value) - was canceled. The Tsar
was killed and the idea of an Orthodox Autocratic Tsarist power was
rejected. Falsely called "people's power" actually turned into despotic power over
the people a sole "leader" who is not responsible for anything, and does not
profess either religion or morality.
" PI will guard the Shepherd and the sheep are distributed. " After the defeat of
the Shepherd-Patriarch, the sheep were distributed. Iuda-traitors appeared in the
Church itself and a lot of wolves in sheep's skins, helping them. Arose, according
to the priest prof. K. Zaitseva - “The nightmare of the falsified Church, which
found itself in separate places in the possession of almost all churches” (K. Zaitsev,
“Orthodox Church in Soviet Russia”, Shanghai, 1947). "Living", "Renovation"
Church, supported by Sov. power, which fell with all the force of persecution,
terror and torture on "Tikhonovskaya", that is, the legitimate Patriarchal Russian
Orthodox Church, began to spread throughout Russia. Patriarch Tikhon was
arrested and isolated from the population. But the population was spiritually with
the Patriarch. In response to the persecution and martyrdom, the lie of the flock,
although in the majority of theirs, unable to withstand the temptation of
torture, and obeyed the Sov. authorities, - began to ignore the "Red Church" and
decided it was better not to attend any church than to attend the "church" of
traitors. There were also obvious confessors and even martyrs for the "Tikhon"
Church. When the number of these confessors and martyrs gradually, slowly, but
continuously began to increase - Sov. the authorities decided to change the tactics
of the struggle. Not wanting to create a "new Hermogenes", she abandoned the
idea of the execution of Patriarch Tikhon. It was decided by torture, if not physical,
then moral and devilishly cunning temptations to persuade the Patriarch himself to
concessions, which he would have personally made, from the heights (moral and
administrative) of his patriarch's throne. There were also obvious confessors and
even martyrs for the "Tikhon" Church. When the number of these confessors and
martyrs gradually, slowly, but continuously began to increase - Sov. the authorities
decided to change the tactics of the struggle. Not wanting to create a "new
Hermogenes", she abandoned the idea of the execution of Patriarch Tikhon. It was
decided by torture, if not physical, then moral and devilishly cunning temptations
to persuade the Patriarch himself to concessions, which he would have personally
made, from the heights (moral and administrative) of his patriarch's throne. There
were also obvious confessors and even martyrs for the "Tikhon" Church. When the
number of these confessors and martyrs gradually, slowly, but continuously began
to increase - Sov. the authorities decided to change the tactics of the struggle. Not
wanting to create a "new Hermogenes", she abandoned the idea of the execution of
Patriarch Tikhon. It was decided by torture, if not physical, then moral and
devilishly cunning temptations to persuade the Patriarch himself to concessions,
which he would have personally made, from the heights (moral and administrative)
of his patriarch's throne.
/ s. 40 / EUntil the full deprivation of the Patriarch of freedom, on May 12,
1922, from Patriarch Tikhon, under circumstances that have not yet been fully
clarified, consent to the temporary transfer of the Supreme Administration of the
Church to another Archpastor was withdrawn. On this day, May 12, 1922, a group
of clergy members of the archpriest Vvedensky, the priests Krasnitsky, Kalinovsky,
Bulkov and the psalmist Stadnik appeared to the Patriarch at the Trinity Compound
and had a long rampage with him. The meaning of the discussion was in the
demand from Patriarch Tikhon to convene the Church of a Pompous Council and
to completely remove the Patriarch from the administration of the Church until the
Councilor's decision. In the quality of moral torture, which should "influence" the
decision of the Patriarch, the group of this "revolutionary clergy" used the
following principle:If the Patriarch agrees to the proposal to renounce his
power, then the aforementioned 11 believers will not be executed . After this
debate-torture, the Izvestiyakh All- Russian Central Executive
Committee published: “... A group of clergy demanded from Patriarch Tikhon the
convocation for the establishment of the Church of the Pomusnago Council and the
complete removal of the Patriarch until the Councilorship from the administration
of the Church. As a result of the conversation, after some thought , the Patriarch
wrote a renunciation, with the transfer of his power to one of the highest hierarchs
before the Pompous Council.
11 people sentenced to death were not executed.
The Patriarch appointed the 70-year-old Metropolitan Agagangel as his

deputy. But Metropolitan Agagangel Sov. the authorities did not allow them to
leave Yaroslavl, and then he was arrested. Shortly before the arrest of Metropolitan
Agagangel, a deputation from the "living church" appeared to him, who promised
his support, in the event that he recognized the "living church" and took part in its
work. The Metropolitan refused and was soon arrested.
H e vsѣmi content reached, unto rezultatѣ zatochenіya Patrіarha, uspѣhami,

Sov. the power convenes at the beginning of May 1923 a false Church council
from representatives of the clergy and laity obedient to him. With the help
of unrivaled cynicism , all the undesirable elements in the "elections" in the
"Cathedral" were eliminated. One of the "Resolutions" of this "Council" was
the deprivation of the dignity of the Patriarch , only for the sake of the provision
of the Sov. the power of the opportunity to judge the Head of the Church as an
ordinary citizen. Patriarch Tikhon himself did not recognize this decree as legal.
For the characteristics of this "red cathedral" , as it is on / s. 41 / they called

the believing masses, it is enough to give two examples of the "Appeal".
“ In the second council of the Russian Orthodox Church , opening his

works, he sends his gratitude to the All-Russian Executive Committee for allowing
the chosen sons of the church to gather to discuss urgent issues. Along with this
gratitude, the cathedral also sends its greetings to the Supreme Body of the
Workers 'and Peasants' Power and to V.I. Lenin. The great October coup by state
methods brings into life the great principles of equality and labor, which is also in
Christian scholarship. " The welcome ends with the words: “V. The cathedral
wishes I. Lenin a speedy recovery, so that he again stands in front of the fighters
for the great social truth. "
The equal authority of the participants in this "Sobor" is determined by the
following words of one of its chief leaders - Archpriest Vvedensky, published in
Izvestiya VTSIK, No. 97, 1923:
" M s must address words of deep gratitude to the Government of kb,

which, contrary to klevetѣ zagranichnyh sheptunov, not gonit church. In
Russia, everyone can confess their beliefs. A word of gratitude should be expressed
to the only one in the world of power , which creates, without believing, that
soul of love that we, in faith, do not fulfill , as well as to the leader of the
Sov. Russia to V. I. Lenin "...
On the day of the "Cathedral Resolutions" of the "Krasnago Cathedral" was the

following:
" C erkovnym lyudyam not nadlezhit vidѣt unto Owls. Power - Power to the
Antichrist. On the contrary, the Council draws attention to the fact that the Soviet
power, by state methods, alone in the whole world , has to realize the ideals of
the kingdom of God . Therefore, every believing churchman must not only be an
honest citizen, but also fight in every way, together with the Soviet government ,
for the realization of the ideals of the kingdom of God on earth . "
It should be noted with great sorrow and saintly indignation that the
Ecumenical Orthodox Patriarch of Constantinople expressed solidarity on the
issue of the condemnation of Patriarch Tikhon - with Soviet power .
At the same time, on the part of the Western world, in the face of a number of
prominent public and political European doers, serious attention was shown to the
cause and fate of Patriarch Tikhon, which could not pass without influence on the
Sov. power (see the list and presentation of all Appeals to the Soviet Government
from various states - in the "BLACK BOOK" by AA Valentinov, Paris, 1925).
The proposed trial of the Patriarch, about which all Soviet newspapers wrote
for a long time, and a lot, and maliciously, with preliminary agitation for the death
penalty, did not take place.
/with. 42 / W aklyuchenіem unto Patrіarha Sovѣtskaya prison authorities used

t o o rg a n i z a t s і i n e w e c c l e s i a s t i c a l a u t h o r i t y, t h a t i s .
Called. "Living" or "renovationist" church, which, with the help of propaganda,
terror and violence began to spread throughout the countryѣ, cruelly and
mercilessly at the same time persecuting the so-called. "Tikhonovtsev", that is,
tѣkh, who remained faithful to St. Patriarch Tikhon.
H Itaya unto zaklyuchenіi newspapers, communication. Patriarch Tikhon every

day more and more came to horror, seeing how the "livestock" and "renovationists"
seize all the churches and all the Supreme Church authority in Russia into their
own hands.
It should be noted with great sorrow that outstanding hierarchs (for example,
Metropolitan Sergiy of Nizhny Novgorod, by the surname Stragorodskiy, who at
one time avoidedresigning to renovation, turned out to be seduced and perished
during the persecution).
VAt this time, the moral torture that the Patriarch was subjected to in prison
intensified. The Holy One faced the possibility of destroying the entire "Red
Church" and alleviating the inexpressible sufferings of the true believers, if only he
would make concessions to the atheist power. A problem arose before him: on
what conditions is it possible to legalize the Orthodox Church in the godless and
theomachy States? The Patriarch had to exhaust from his side, sacrificing, if
necessary, his prestige and the glory of a martyr, all possibilities for the good of the
Church, without harming the prestige of St. The Orthodox Church, Christian
morality in general, the mood of the church people and clergy, and without
violating the church canons, For this purpose, except for their Messages and
Declarations, which could have been pleasing to the Sov. authorities, Patriarch
Tikhon at one time made attempts to introduce a new calendar style to please her
(after the Ecumenical Church of Constantinople did it), to establish a Higher
Church Administration with the participation of an agent of the Bolsheviks (one
archpriest) and to offer commemoration of the authorities for the service. But when
the bishop of the patriarch, the clergy and the people did not accept these marines
at the stations, then the Patriarch willingly and joyfully canceled his orders.
In going lawless domination, with the help of the Sov. authorities,
renovationists, seeing the seas of blood and hearing the widespread groans of
unrepentant tortures of those who are in the unconditionally submitted to the
Supreme Church Administration of the "Living" "Renovation" Church) - St.
Patriarch Tikhon decided to make the same number of concessions and
compromises with the Sov. power that could throw a ton on / s. 43 / the moral
personality of the Patriarch himself, but who not only did not bring spiritual harm
to the Church, but also preserved her spiritual freedom .
From in. Patriarch Tikhon agreed to write a Message, in which he condemned

any encroachment on the Sov. power and dissociated himself from any counter-
revolution.
On June 26, 1923, the laconic news of the release of the Patriarch from
prison was published, which amazed everyone with its unexpectedness.
In "News of the All-Russian Central Executive Committee" dated June 29,
1923, under the heading "among churchmen", the Epistle of the Patriarch was
published, issued by him the day before, "To the archpastors, pastors and flock of
the Orthodox Church." In it, the Patriarch refused to acknowledge the verdict of the
"Living Church Council" above himself and rejected the accusations brought
against him by this "Council"; in the political counter-revolution he is not guilty,
since already in 1919 he had given the Church precise instructions on non-
interference in politics.
" For f course" - pisal Patrіarh - "I do not vydaval himself for such a fan of
owls. authorities, as the church renovationists declared themselves, but not such a
counter-revolutionary as the “Sobor” presents me. At the same time, the Patriarch
declared: “... I strongly condemn any encroachment on the Sov. power, wherever it
comes from. "
The moment of the exit of St. Patriarch Tikhon from prison was captured by
eyewitnesses.
" M nogotysyachnaya long crowd flooded entire area around the prison. A
carriage stood in the distance. A large detachment of Chekists on either side of the
crowd formed a corridor from the prison gates to the crew. After a long wait, the
gate opened and the Patriarch appeared . Long, disheveled gray hair, a matted
beard, deeply sunken eyes on a sunken face, a dilapidated soldier's greatcoat,
dressed over a naked body. The patriarch was boss ...
The shocked crowd of thousands, like one man, knelt down and fell down ...
Slowly the Patriarch walked to the carriage, blessing the crowd with both hands,
and tears rolled down his tortured face "...
N arod met St. Patriarch with tears of great inexpressible joy. Only to a small

extent was the joy overshadowed by the fact of the "repentance" of the Patriarch of
the Sov. the authorities, which were strenuously inflated by the newspapers. The
people understood the motives for which the Patriarch signed such a "piece of
paper", and did not attach any meaning to it , perfectly, without words, realizing
that this is really only a "piece of paper", which in no way did not determine the
substance of the Patriarch of Sov. authorities, nor the attitude of the Sov. power to
the Patriarch.
/with. 44 / The freedom of the Patriarch was a Great Historical Event in the

History of the long-suffering Russian Orthodox Church .
N ty words to express the widespread exultation of the believers, the general

relief from the hopeless nightmare of the “living” “renovationist” church with its
“VTSU” (Supreme Church Administration).
The camping evil of the false church unto odin moment was swept away,
melted vosk kak ot fire, kak ot dym vѣtra, kak ot koshmar probuzhdenіya.
The activity of the living churchmen-renovationists, from the Orthodox church

point of view, was more terrible than the activity of the party Bolsheviks. Lies in
the heart of the church are terrible lies anywhere.
In stanoviv that lies and obman were the basis dѣyatelnosti zhivotserkovnikov,
St. patriarch Tikhon uttered severe reprimands on them, and their decisions were
declared invalid, null and void. All acts and sacraments performed by such bishops
and priests who have fallen away from the Church, the Patriarch declared
"graceless and powerless."
P atriarch suggested that all priests and bishops who deviated into sin should be
cleansed by repentance and return to the fold of the one Ecumenical Orthodox
Church. Many have repented.
N Why is the Patrіarh Tihon byl osvobozhden and izbavlen ot court Sh
predrѣshennym zaranѣe smertnym prigovorom? Of course, the protests that came
from foreign states around the world were of great importance. But even more
important is the growth of the moral authority of those persecuted for the
immaculate nevsta of Christ, the true "Tikhonov" Russian Orthodox Church .
B ezpreryvno torturing and morally torturing patrіarha Tikhon, Sov. the

authorities did not miss the opportunity to emphasize that all the blood shed by the
believers is directly dependent on the behavior of the Patriarch.
On one occasion, the Patriarch had to personally take part, as a witness, in the

process initiated by the Bolsheviks against a group of clergy. The patriarch was
warned that the fate of the accused depends on his demonstration. This was the
process of numerous priests , which ended at the beginning of May 1922, at which
the "open court" was staged. Here is a description of an eyewitness of the
interrogation of the Patriarch and the behavior of the accused and listeners.
" To hen unto dveryah hall seemed majestic figure unto chernom oblachenіi,
accompanied by two escorts, vsѣ involuntarily rose ... Vsѣ heads bowed low unto
glubokom pochtitelnom poklonѣ. Holy Patriarch calmly-great / s. 45 / on the basis
of the cross of the defendants and, turning to the judges, straight, majestically
strict, leaning on the staff, began to wait for interrogation.
" The s ordered to publicly read your Vozzvanіe calling narod kb

nepovinovenіyu vlastyam?" - Asked the President.
With calm otvѣchaet Patrіarh: "The authorities are well znayut that unto moem
Vozzvanіi nѣt call kb soprotivlenіyu vlastyam, but only prizyv keep their shrines,
and in the name sohranenіya ih ask the authority is permitted to pay the money ih
value and providing tѣm help golodnym bratyam, save at their shrines ”.
" But this call will cost the lives of your obedient slaves" - and the President,
with a pictorial gesture, pointed to the docks of the accused.
B lagostno-lyubyaschim vzorom okinul starets ministers of the altar, and

clearly and firmly skazal: "I always govoril and keep saying, kak slѣdstvennoy
authority, tak, and all the people that in vsem vinovat I odin, and this is only my
Christ Armіya, dutifully performing velѣnіya her God sent the Head. But if a
redemptive sacrifice is needed, the death of the innocent sheep of Christ's flock
isneeded,"then the voice of the Patriarch rose, became heard in all corners of the
huge hall, and he himself seemed to grow up when, addressing the accused, he
raised his hand and blessed them, loudly, clearly pronouncing : "I bless the
faithful servants of the Lord Jesus Christ to torment and death for
Him"... The defendants knelt down ... The interrogation of the Patriarch was
over ... The meeting on this evening did not last any longer "...
... " N and razsvѣtѣ 25th aprѣlya 1922 vynesen prigovor" spravedlivago and
nelitseprіyatnago "" narodnago "Court: 18 chelovѣk - kb razstrѣlu rest - kb
razlichnym srokam hard labor. At the proposal of the President to ask the supreme
power for pardon, it was answered with a warm speech by Fr. archpriest of
Zaozersk and refusal of the person of all sentenced... Only a sigh swept through
the hall when the verdict was announced. Not moaning ... not crying. A great
atoning sacrifice was offered for the sin of the Russian people, and the people
dispersed in silence. But not home, but on the square, where many and many things
were waiting for the fateful hour all night ... It was already light, the sun was
rising, when the heavy doors of the court opened and the condemned "death row",
surrounded by lѣsom bayonets, appeared on the square ... uncovered heads, with
arms crossed on their chest, with gaze raised high to the sky, where the blessed
Redeemer of the world awaits them, where everything is forgiven, everything is
forgotten, where there was neither suffering nor evil ... : "Christ is risen from the
dead" ... The people rushed to them enthusiastically . 46 / with the
answer: "Indeed he is risen"... They were kissing their hands, the hem of their
clothes. The guards drove away the crowds with rifle butts, but they all arrived,
pushing the soldiers away. Cavalry detachments appeared, drove the people back
with horses, beat them with rifle butts, whips - nothing helped ... An enthusiastic
panic flowed, an enthusiastic people rushed to the martyrs ... A truck appeared with
the Red Army men and rushed into the crowd. The sentenced were seized and
literally thrown inside him. The car rumbled and rushed off. But the joyful "Christ
is Risen" was heard for a long time, for a long time it sounded in the clean air of a
sunny spring morning "...
" T Lasne courts" and "Illustrative Processes" clearly showed amazing moral
purity and religіozny podvig truly vѣruyuschih "Tihonovtsev" and disgusting
baseness and betrayal vsyacheskih obnovlentsev. And these courts and processes
became the most powerful religious preaching, instead of being anti-religious
propaganda.
The representatives of the Sov. Did not immediately understand

this. authorities. And they left a lot of documentary data for their exposure by
future historians.
Mr. Lavna Argument protiv "zhivotserkovnikov" and "obnovlentsev" relied on

and Patrіarh, clergy and mіryane - was ukazanіe on narushenіe St. canons of the
Orthodox Church . All this made the Sov. the authorities will gradually change
their church policy and adopt new methods of disintegration of the Church. The
God-fighters began to look for such a "canonically correct" bishop who would
agree, without violating the canons, to serve the satanic antichrist power.
In the meantime, concessions, as dulal St. patriarch Tikhon, - did not satisfy
the Soviet government. The Patriarch did not give spiritual freedom to the
Church . The canonically correct Patriarch, with all his "repentance" and other
acts, did not agree to "serve" the Sov. power, as she needed. The same from the
bishops who agreed to such a service violated the canons. Therefore, the main task
of the Sov. power in relation to the Church has become the desire to canonically
and correctly formalize the "service" of the Church necessary for her .
D Double-Patrіarha to life was made pokushenіe. Once one, supposedly,

"madman" pounced on the bishop who came out of the altar, but seeing that it was
not the Patriarch, he did not inflict any damage on him. On December 9, 1923, at 8
p.m., Patriarch Yakov Polozov's cell attendant was killed. According to the
testimony of a friend of Patriarch Tikhon, Bishop Maxim (in the world of Prof. Dr.
M. A. Zhizhilenko), during the murder of the cell attendant, Patriarch was in the
same room, sitting in a chair, but the murderer did not see him .
M oralnyya torture unto vidѣ konspirativnyh sekretnyh neprestannyh "besѣd"

chekistov Sh Patrіarhom continued. /with. 47 / It is difficult to imagine how
Patriarch suffered. He was brought to the point that, being by nature a very calm
person, he trembled from excitement and irritation when he was reported about the
arrival of a security agent.
In the spring of 1924, Patriarch Grigoriy of Constantinopletried to squeeze
into the heart of the Russian Church in order to "reconcile" the "Tikhonovites"
with the "livestock". St. Patriarch Tikhon categorically opposed this attempt .
March 25 , 1925, on the day of the Annunciation, St. Patriarch Tikhon, the
greatest of the new martyrs of Russia, died. According to the testimony of the
catacomb bishop Maxim (Prof. Dr. MA Zhizhilenko) - the Patriarch
was poisoned .
P oslѣ death Patrіarha published zavѣdomo forged "dying Vozzvanіe

Patrіarha Tikhon" , protivorѣchaschee that his whole life and propovѣdyval
ispovѣdyval Saint-muchenik. There is also direct evidence of forgery. In
the "Proclamation", the Patriarch calls himself the "Patriarch of Moscow and All
Russian Church." Tak never Patrіarh did not write. He always wrote to
himself: "Patriarch of Moscow and All Russia . " The signature at the
end: "Patriarch Tikhon" - also could never be delivered to the saint. He always
signed: "Humble Tikhon, Patriarch of Moscow and All Russia . "
The patriarch's protection was a world event. Many millions of believers came

to bow to the coffin, and then, later, the grave of the Patriarch. Among the
innumerable vѣnkov, there were many from abroad. On one of the foreign vankov
there was an inscription:"To the Martyr of Religion."
The position of the Church after the death of Patriarch Tikhon.
Since the end of March 25 (on the day of the Annunciation) in 1925, Patriarch
Tikhon left a legacy (from 25 / XII-1924 - 7 / I-1925 AD), to whom he appointed
three successors: Metropolitan Kirill , Metropolitan Agagangel and
Metropolitan Peter , depending on who of them will be free, in order to become
the guardian of the patriarch of the throne.
T ak as according to St. the canons of the Orthodox Church (Antiohijskoe 23)

"the bishop is not allowed to supply another as successors to himself, even if he
was at the end of his life," but it is supposed to "supply only with a council and
according to the court of bishops who have the power to call a worthy one", - and
so on. According to the Establishment of the Russian Local Church, the patron of
the patriarch of the throne d. b. elected by the united presence of the Synod and the
Council and necessarily from among the members of the Synod (Def. / p. 48/28 /
VII - 10 / VIII-1918) - then the end of the patriarch with the appointment of one of
the three above-mentioned candidates as a successor - caused quite legal
embarrassment Episcopate.
The member of the Synod was, according to the election of the Council, only
one Metropolitan Kirill. But he was in the link. Both institutions (Synod and
Council) were also absent, which could elect an overseer.
In view of the absence of Metropolitan Agagangel (who was also in exile) and
the presence of only one Metropolitan Peter (the third candidate, indicated by the
patriarch) - the last one and became the guardian of the patriarch of the throne. In
order not to violate St. canons trebovavshіe naznachenіya mѣstoblyustitelya
soborom Episkopov, naznachenіe m. Peter was approved osobym aktom (12 / IV
1925 YG), podpisannym bolѣe, chѣm 50 Tew bishops, stating that "pochivshіy
Patrіarh at dannyh uslovіyah not imѣl other way for sohranenіya unto Russian
Church of successive power ”.
M itropolit Petr vstupil unto Upravlenіe Church 12 aprѣlya 1925
H espite davlenіe Sov. authorities, M. Petr categorically refused to sign any

Declaration, pleasing to the government.
On December 10 of the same 1925 Metropolitan Petr was arrested and exiled
into exile, where he died 11 years later, in 1936.
With the decree of Metropolitan Peter, he appointed his deputy: 1)

Metropolitan. Sergiy of Nizhegorodskiy (by the surname Stragorodskiy), and if he
cannot, then Metropolitan. Michael (Exarch of Ukraine) or Archbishop of Rostov
(later Metropolitan of Petrograd) Joseph .
M itropolit Sergiy not just smog vyѣhat iz Nizhnyago Novgorod to

Moscow. This was used by the Archbishop of Yekaterinburg Grigoriy to seize
power. On February 1, 1926, he visited Metropolitan. Peter in prison and asked to
entrust the management of the Church of the Colleague, under the chairmanship of
Archbishop Grigoriy himself, since, allegedly, all the deputies appointed by
Met. Peter, are deprived of the opportunity to manage the Church. Having deceived
M. Peter, he received authority from him and founded his own church council.
In exile from the prison, Met. Agagangel (appointed by Patriarch Tikhon as the

2nd candidate for the post of guardian) - also presented his rights to the guardian.
M itropolit Sergiy, poslѣ his osobago obraschenіya kb bishops ot 11/24 May

1926, I have had his support and utverzhdenіe. After this, Metropolitan. Agagangel
Sam obeyed the Metropolitan. Sergiy and refused his rights. Archiep. Grigoriy also
had to end his adventure in front of the canonically correctly approved deputy
guardian of the patriarch of the throne.
/with. 49/ 27 th November 1926 Mitropa. Sergiy was arrested and
Archbishop Seraphim of Uglichskiy (Samoilovich)became the temporary deputy
of the patron of the patriarch of the throne.
And rhiepiscop Seraphim categorically refused to write the required

Sov. government Declaration and accept the terms of legalization of church
administration. Your refusal archiep. Seraphim motivated tѣm that he "does not
consider himself empowered to solve the basic questions of a principled nature
without being in prison".
In anticipation of the difficult future situation of the Russian Orthodox Church,

St. Patriarch Tikhon, on November 7/20, 1920, published the “Resolution of
St. Patriarch Tikhon, Holy Synod and High Church Council Orthodoxy. Russian
Church " No. 362 . This “decree” stated the following: “In the event that the Holy
Synod and the Supreme Church Council for some reason cease their ecclesiastical
administrative activities, the diocese archpriest, for the dismissal of the decision,
will address directly to that holy patriarch or St. Patriarch indicated "...
“ In the event that the diocese is outside any communion with the Supreme
Church Administration, or the Highest Church Administration itself, headed by
St. Patriarch, for some reason cease his activity, the diocese archpriest immediately
enters into intercourse with the archbishops of the neighboring dioceses on the
subject of organizing the highest instance of ecclesiastical authority ...
The admission to the church was forced to carry out this decree.
In due time, after the arrest of patr. Tikhon, metro Agagangel 5/18 June 1922
addressed the bishops as follows: “Beloved in the Lord, the most reverend
archpastors! Deprived for a time of the supreme leadership, you now govern your
dioceses independently, in accordance with the Scriptures, the sacred canons , until
the restoration of the Supreme Church authority, finally resolve the dul, for which
you previously asked for permission from the sacred synod, and address our
doubtful cases.
P oslѣ arrest Mitropa. Sergia, arch. Seraphim of Uglich, appealed to the

episcopate on December 16/29, 1926: “I implore my fellow bishops to help me
bear the heavy and responsible cross of the management of the Russian Church; I
ask you to shorten the correspondence and communication with me to a minimum,
providing everything except principle and general church, such as, for
example. election and consecration to bishops, to decide finally in place. "
P oslѣ death of Patriarch. Tikhon, for the sake of alleviating the suffering of the
Church / s. 50 / marching on a number of concessions and compromises from the
Sov. power, but not yielding to the spiritual freedom of the Church, - Sov. The
government began even more strenuously forcing the hierarchs, who headed the
Church, to agree with the godless government and give it the freedom of the
Church. Zamѣn, Sov. the authorities promised to legalize the Church, given the
right to publish the magazine. Realizing that for the Orthodox population, only
hierarchs that are strictly canonically correct can be authority, Sov. the authorities
decided, by all means, to compel someone from the highly authoritative hierarchs
to issue the desired Declaration of the authorities.
From in. Patriarch of such a completely satisfying Sov. the authorities did not

publish the Declaration. Metropolitan. Peter also refused this, for which he went
into exile, where he died (in 1936). Metropolitan. Sergiy in 1926 published an
acceptable for Orthodox Church. population, but not satisfying the Sov. power
Declaration, for which he was arrested. Archiep. Seraphim Uglichskiy also refused
to publish the Declaration. There is evidence that Metropolitan. Cyril and
Metropolitan. Iosif had a proposal to write the necessary Sov. authorities
Declaration, but also refused.
H about vot released iz prison (17/30 III 1927) Mitropa. Sergiy 16/29 July 1927
issued the Declaration necessary for the Sov. power .
In the opening article in the newspaper "Izvestiya" (officers of the Soviet.

Power), preceding this Declaration of Metropolitan. Sergia and characterizing it,
reads: "The far-sighted part of the clergy (ie, the renovationists) already in 1922
entered this path."
In the "Declaration" it was required to show that the "Church co-workers" -

"with our people and our government"; it was required “not in words, but in order
to show” that “the most zealous adherents of Orthodoxy” could be “faithful”
citizens of the Soviet Union ”; it was required to “be aware of the Sov. union with
our civil homeland, whose joys and successes are our joys and successes, and
failures are our failures. "
In the Declaration it was proposed to express “nationwide gratitude to the

Sov. to the government for attention to the spiritual needs of the Orthodox
population. "
This declaration caused the deepest shock of the whole Orthodox world.
From all over the ends of the Russian land, voices of protest were heard from
the clergy and the laity.
In the name of Metropolitan. Sergia was showered with a mass of "Messages",
in copies distributed throughout the country. The authors of "The Message"
implored M. Sergiy to give up the disastrous loot chosen by him.
The letters were written from different dioceses: Petrograd, Moscow, Kiev,
Chernigov, Yaroslavl, Kostroma, Vyatka and many others. others, from Siberia,
from the Solovetsky concentration camp, etc.
/with. 51 / P about the number and the spiritual weight of the protesters, it was
possible to judge the volume, depth and moral strength of the protest.
The Kommersant chislѣ protestuyuschih were the zamѣchatelnye church

dѣyateli Rossіi: Mitropa. Peter, arrested and exiled, but not abandoning his rights,
was the legitimate primate of the Russian Orthodox Church, the patron of the
patriarch of the throne; Metropolitan Agagangel, senior hierarch Rus. Churches,
former Deputy Patriarch; Metropolitan Kirill of Kazanskiy, the first candidate for
local supervision ,намченный св. patr. Тихономъ; metropolitan. Iosif
Petrogradsky, candidate for deputy metropolitan. Petra; Archbishop Seraphim of
Uglich, former Deputy Patriarchal Vicar; Archbishop. Hilarion (Trinity) is a
famous associate of Patriarch Tikhon; Archbishop. Pakhomiy Chernihivsky,
Archbishop. Procopius of Kherson; ep. Victor Glazovsky, Ep. Barlaam of
Perm; ep. Eugene of Rostov; ep. Damascus Glukhovsky, Ep. Vasily
Pryluksky; ep. Alexey Voronezhsky; ep. Hero of St. Nicholas; ep. Hilarion Vicar of
Smolensk; ep. Dmitry Gdovsky; ep. Sergey Narvsky; ep. Maxim
Serpukhovskaya; ep. Pavel Novomoskovsky; bishops: Gabriel, Averky, Nectarios,
Theodore, Philip, Stephen, Peter and another. bishops who were in exile and
concentration camps.
WITHAmong the protesters there were also remarkable representatives of the

priesthood, theologians-professors and church-social activists: the famous
theologian and philosopher prof. Moscow Spirit. Acad. O. Pavel Florensky,
p r o f . M o s c o w S p i r i t . A c a d . O . G e o d o r A n d r e e v, e x . P r e s i d e n t
Petersburg. Religious-Philosophical Islands, famous Rus. philosopher prof. S. A.
Askoldov, philosopher A. A. Meyer, prof. Petersburg. Spirit. Acad. A.I.Brilliantov,
k n o w n e d . R e l i g i o u s a n d m o r a l . l i b r a r y p r o f . M . A .
Novoselov; prof. Moscow Conservative. philosopher A. F. Losev; prof.-psychiatr
V. N. Finne, deacon-docent Petersburg. University V.V. Finne, prof. Petrogr. The
University of DI Abramovich and VL Komarovich; Professor of Military
Legal. Acad. S. S. Abramovich-Baranovskiy and A. N. Kolosov, philosopher
doctor M. N. Marzhetskiy, Fr. Vasily Veruzhsky, Fr. Sergiy Tikhomirov,
about. Valentin Sventitsky, Fr. Alexander Sidorov, Fr. S. Mechov, Fr. Victorin
Dobronravov, Fr. Никифоръ Стрѣльниковъ, о. Nikolai Prozorov, Fr. Alexander
Kremyshansky, Fr. Nikolai Pyskanovsky, Fr. Sergey Alekseev, Fr. Anatoly
Zhurakovsky, abbot. Varsonofy (Yurchenko), Archpriest Hryhoriy Seletsky,
Archpriest. Anthony Kotovich and many others. etc.
P oslѣ tsѣlaho flow takyhъ "sent" -protestovъ, nachalys endless verenytsы

delegations Ck mѣstъ, co vsѣhъ kontsovъ Rossio, kъ mytrop. Sergei to Moscow.
About ne iz takih bezchislennyh delegatsіy it was and historical Delegatsіya

Petrograd. diocese, headed by the bishop. Dimitryem Gdovsky, who arrived in
Moscow on November 27, 1927. Delegation brought letters from the episcopate
(signed by 7 bishops), from / s. 52 / priesthood (signed by the best representatives
of the Peter. Clergy) and from the miryan (signed by many scientific workers of
Ak. Nauk, University, Military Medical Academy and other scientific and
educational institutions).
P redstaviteli raznyh eparhіy with vsѣh storon Rossіi, prіѣzzhaya kb

Mitropa. Sergiy, often on his knees, sobbing, begged him to correct the fatal
mistake. From prisons, exile and concentration camps, he reached the
Metropolitan. Sergia protesting voice of confessors and martyrs.
M itrop. Sergiy, violating the basic Orthodox church law, the basis of the basis
of St. Orthodox canons (34th apostolic rule, according to which the first bishop
should not do anything without the consent of all other bishops), refused, verbally,
in writing and in print, to heed the voice of the protesters and attacked the
disagreeing clergy with the most terrible disagreements with all with his "new
church policy" - "counter-revolutionaries"; betraying them by the very ones to be
torn apart by the organs of G.P.U.
The Petrograd delegation on 27 / XI-1927 (Bishop Dimitriy Gdovskiy,

Archpriest Viktorin Dobronravov, Prof. I. M. A. and S. A. A) brought from
Moscow a written response from Metropolitan. Sergia, where the last one
categorically refused to change the course of the "new religious policy" and
insisted on the need for cooperation between Rus. Orthodoxy Churches with
Sov. power.
P oslѣ this church began raskol 1927 Ryad eparhіy, vozglavlyaemyh its
hierarchs, stal retreat ot Metropolitan. Sergiy and his "Synod", who caused a new
renovation schism by the creation of the Soviet Church, serving the interests of the
God-fighting. Sov. States.
The first to settle were the Petrogradites - Ep. Dmitry Gdovsky and Ep. Serhiy

Narvsky with his flocks, wrote on December 14-16. 1927 specially motivated
message of the metropolitan. Sergey.
A similar message was written with the motives of his departure:

Metropolitan. Aganangel, Archbishop. Seraphim of Uglich, Metropolitan. Joseph
of Petrograd, Archbishop. The former Barlaam. Perm, Ep. Eugene of Rostov (6 / II
1928).
On 22 / XI 1927, the Glazov Diocese, headed by bishop. Victor.
9 / I 1928 was postponed by the Administrator of the Voronezh Diocese,

Bishop. Kozlovskiy Alexiy with his flock.
12 / I was deposited by Jerome, Bishop. Nikolsky with his flock.
On 30 / XII 1927 the Serpukhov clergy and laity were deposited.
At different times, they postponed and interrupted communication with the
metropolitan. Sergius: Metropolitan. Cyril, Archbishop. Pakhomiy; bishops:
Damascus, Basil, Hilarion (Vicar of Smolensk), Maxim (Serpukhov), Averky,
Nectarios (Trezvinsky) and many more. another., with his flocks, wrote the
metropolitan. Sergius motivated messages.
Documentary data on the split of 1927-1929
a) The Metropolitan who adopted the Declaration. Sergey.
C inod, composed by the metropolitan. Sergei on the instructions of the
unspoken "chief prosecutor" - Chekist Eugene Alexandrovich Tuchkov, consisted
of the following persons: Seraphim, Metropolitan. Tverskaya, Sylvester,
archbishop. Vologda, Alex, Ep. Khutynsky (managed by the Novgorod diocese),
A n a t o l y , E p . S a m a r a , P a u l , a r c h b i s h o p . Vy a t s k y , P h i l i p ,
archbishop. Zvenigorodsky.
P oimenovanny among chlenov Synod Mitropa. Arseniy Novgorodskiy was in

exile and could not arrive. Although he was dissatisfied with the Declaration of
Metropolitan Sergiy , he did not join the fallen ones due to the indecision of his
character, fearing a "split".
In March 1928, Metropolitan. Arseniy wrote metropolitan. Sergiy: “I may be

dissatisfied with what I said in my private correspondence with you, but this does
not push me on the path of a split”.
B then comes to personality characteristics and dѣyatelnosti kak

Mitropa. Sergiy and the members of his synod, then the following should be
known about them.
M itrop. Sergiy, while still archiep. Finlyandsky, joined the non-canonical

opinion of Ioannikia, bishop. Arkhangelsk, on the admission of a second marriage
for widows of priests and deacons.
P oslѣ February revolyutsіi when assigned Vremennym Pravitelstvom Ober-

Prokuror Synod Lvov nachal manifest arbitrariness - all Sinod including
arhіep. Sergia Finlyandsk. resigned. But a few days later, Lvov formed a new
Synod and the Archiep entered it. Finland. Sergiy.
P oslѣ oktyabrskago coup m. Sergiy popadaet unto the prison, but quickly out
vyhodit at strannyh obstoyatelstvah. He was visited by the well-known Vladimir
Putyata, who was deprived of his bishopric by the Sobor in 1917 and
excommunicated from the Church, who at that time became close to the
Bolsheviks. As a result of the mysterious negotiations M. Sergiy was immediately
released from prison, and soon after that M. Sergiy wrote a huge report to Patriarch
Tikhon and the Synod in defense of Putyata. The Patriarch and the Synod, of
course, unanimously rejected the request. With the confiscation of church valuables
in 1922, Metropolitan Sergiy became an opponent of the Patriarch's opinion on this
matter.
June 16 , 1922 Metropolitan. Sergiy, together with the archiep. Evdokim and
Archiep. Seraphim (Meshcheryakov), on the occasion of the emergence of self-
directed Higher. Churches. The Office of Renovation, announced: “Considering the
platform of the VTsU and the canonical legitimacy of the administration, we
declare that we are fully sharing the jurisdiction of the VTsU, we consider it the
only canonical legitimate supreme power and all orders emanating from it are
considered / s. 54 / fully legal and binding. We call to follow our example to all
true shepherds and believing sons of the Church, both introduced to us and other
dioceses. "
In January 1924, Sergius in Moscow brought a nationwide repentance before

the Church and the Patriarch in his retreat into renewal and received from the
hands of Patriarch Tikhon a mantle and a hood.
And it is interesting to note the opinion of the Optinsky elder Nectar about m.
Sergin. In 1927, in summer, even before the "Declaration" m. Sergia, about. Nectar
said to the visiting professors I. Ye. Anichkov and V. L. Komarovich:
"Metropolitan Sergiy is a renovator." When they objected: “So indeed he
repented,” then Fr. Nectariy said "Yes, he repented, but the poison is sitting in
him."
H then regards chlenov Sergіevskago Synod then kb harakteristikѣ reputatsіi

Metropolitan Seraphima Tverskago and Bishop Aleksіya Hutynskago (by familіy
Simanskіy) slѣduet recall ih proximity kb GPU and unto particular "druzheskіya
otnoshenіya" Sh chekistom EA Tuchkovym.
The Leningrad Delegation who visited the Sergia metro station drew attention
to the suspicious environment. “And you have surrounded yourself,
Vladyka. Could one name of Bishop Aleksiy Simansky discredit the entire Synod?
"
P rynyavshie "Declaration" m. Spetsialnыya Sergei wrote "poslasha" kъ nemu,
kъ pastvѣ, druhъ kъ friend. Here is documentary data (extracts from these
messages).
E pyskopъ Basil, vicar Ryazanskiy, 11 November 1927 pysalъ g m. Sergei:
“ From August 1 to September 27 p. I lived in the village of He of the Obdorsk

region, the Tobolsk district, together with the Metropolitan Petrom-Monastery, and
on his instructions I must tell you the following: impression, adding that it is a
necessary phenomenon of the present moment. Vladyka Metropolitan asked to
convey his heartfelt greetings to M. Sergiy and everyone who knew him. "
From the beginning, these, as it turned out later, turned out to be false.
In one fact of 11 years of exile, M. Peter says that this confessor could not
solidarize with the Declaration , for refusing to sign which he was in the link. The
trivial Soviet tone of this "report" of Bishop Vasily gives out with the head of his
writer. In fact, it was completely different. On January 22, 1928, with Metropolitan
Petrom, he had the opportunity to meet and rage a participant in one scientific
expedition, Professor N. Metropolitan Petr asked two scientific collaborators who
had visited him, among whom / s. 55 / Byl and Mr. N. - "Do you have any new
insights from church life?" They answered in the negative, since it was already a
year and a half since they left Moscow. Then Metropolitan Petr opened the
newspaper and said: "During my exile I did not receive any letters from any
person, I only received the Appeal (that is, the Declaration of Met. Sergia) with a
separate print and a newspaper." Then Metropolitan Peter invited Mr. N. to read the
Appeal and asked how he found it. N. said: “Probably M. Sergei was forced to
write”. Then Metropolitan Peter became agitated and said: “For the First Hierarch,
such an Appeal is unacceptable.In addition, I do not understand why the Synod was
assembled, how I see from the signatures under the Appeal, from unreliable
persons. So, for example, Bishop Philip is a heretic. In this Proclamation, the
patriarch and me are attacked, as if we were engaged in political relations with
foreign countries, there were no relations between them, except for church ones. I
do not belong to the group of irreconcilable, I admitted everything that could be
allowed, and I was offered to sign the Appeal in more decent terms, but I did not
agree, for this I was exiled. I confided in M. Sergiy and I see that I was mistaken. "
Among those who adopted the Declaration were: Archbishop. Kursky Juvenal,
Bishop Maxim of Polotsk, Archbishop Eugene, Bishop Abraham, etc. All of them
wrote about their position in letters to Mr. Sergius or to each other.
And rhіbishop Yuvenaly, after having served 3 years in Solovki, suddenly was

released without any restrictions. Moreover, he received the right to live
throughout the USSR and even in Moscow (usually all those who were released
from concentration camps received restrictions: exile, expulsion, prohibition to live
in large cities, etc.). This one circumstance alone caused him to be distrustful from
the side of the believers. This archbishop wrote a letter to M. Sergiy on March 10,
1928:
" A olgom honor to bring to your svѣdѣnіya and vremennago at Vas Ros
Synod. The Church that I, after serving 3 years of punishment in the Solovetsky
concentration camp of special appointment, by order of the secret state department
of the OGPU, was released from forced labor in the designated camp with the right
to live throughout the territory of Moscow and your arrival in the USSR. humbly
asking your fatherly blessing for my further service to the Church of God. I
consider it necessary for my part ,in view of the sent down test of the Mother of
our Church, with the appearance of her schism in the nedrakh, declare that both I
and the other saints of Solovetsk are and will be in the canonical, prayerful unity
with you and temporary with Your Eminence stay in the same canonical, prayer
church / s. 56 / Aries of unity with the Patriarch of the Russian Church and to
preserve in all purity, fullness, inviolability and sacredness the Orthodox patristic
Faith of Christianity and all its Divine canons, dogmas and statutes, in what way
may this hard time and this hard work of God, the All-merciful Lord ...
From the news reported by Archbishop Yuvenal that all Solovetsk prisoners-
saints are in solidarity with M. Sergiev and his Declaration are not true.
In 1928, there were bishops in the Solovetsky concentration camp: Viktor
Glazovsky, Ilarion, Vicar of Smolensk, Nektary Trezvinsky, and others, who
categorically protested against the Declaration of Sergia and interrupted him for
whatever they had to do with them.
EBishop Maxim Polonskiy, in his letter to M. Sergiy on September 19, 1927,

reported: “Of course, there are quite a few people who are trying to discredit you
and your Eminence's for the information of personal accounts and for the
arrangement of their party's tasks ... Yours, to establish universally good normal
relations between the Orthodox Church and the authorities, under the conditions of
the time we are going through, you cannot do without trenches, blasphemy and
slander. With all my heart I wish you full success in what your Eminence has
undertaken to do ... The whole root of evil, all malicious insinuation lies in the fact
that you seem to be acting without the blessing of Met. Peter, that Met. Peter gave
you the right only to deal with current unimportant things. Solve the ridiculous
accusation, dear father. For me personally, every step of your work is legitimate
and sacred. I apologize for the uneasiness.Bishop Maxim ".
The validation of protesters' confessors as “settling personal scores” and

arranging for “party dula” is blasphemous and has absolutely no grounds. It was
impossible to “resolve” the “stupid” accusation that Metropolitan Sergiy was
acting without the blessing of Metropolitan Peter, because Metropolitan Sergiy
actually acted without the blessing of the Overseer, immeasurably exceeding his
powers.
E bishop Avraam, vicar of Vyatsk, in his letter on January 3. In 1928,

Archbishop Pavel of Vyatka (a member of the Sergievsk Synod) was informed:
“For a long time I didn’t want to lie that there was a new schism in Vyatka and I
wanted to be eaten by you and others”.
And rhіbishop Evgenіy, who was 3 years in Solovki, and then sent to the
Zyryansk region, in his letter to an unknown correspondent on December 5, 1927,
reported: “It is a great sin to make division in the Church, and he who takes it upon
himself to separate himself from himself. Sergia - the legal deputy of Mother Peter
- brings great harm to his own salvation and the Orthodox Church. There are no
canonical foundations for non / s. 57 / rite of Met. Sergiy, whose actions do not
relate to the Orthodox teaching and do not violate the grace of the Sacraments. "
The verbosity of the judgment of the archiep. Evgeniya is clear to everyone. He

does not see any direct violation of M. Sergiem 34 Apost. rules, neither the
immeasurable excess of powers, nor the insane step of cooperation between the
Orthodox Church and the atheist antichrist power of the Soviet State.
Documentary data on the schism 1927-1929
b) Confused by the Declaration of M. Sergia ..
14 / September 27, 1927 was written in an "Open Letter" Solovetskih uznikov
m Sergiy about his Deklaratsіi, unto kotorom said.:
1) We approve of the very fact of your appeal to the Government with a
declaration of loyalty to the Church in relation to the Soviet government, as
regards civil legislation and administration ...
2) We sincerely accept the purely political part of the message ...
3) But we cannot accept and approve the Message in its entirety, for the
following reasons: a) In paragraph "5", the idea of the subordination of the Church
to civil institutions is expressed in such a categorical and unconditional form,
which could easily be b. understood in the sense of the full intertwining of the
Church and the State. The Church cannot take upon herself before the State
(whatever the form of government may be in the last day) the obligation to
consider all the joys and successes of the State as her joys and successes ,and all
failures - by their failures, for any Government can sometimes accept decisions of
reckless, unjust and cruel, to which the Church is forced to obey, but cannot rejoice
or approve of them. The task of the present Government is to eradicate religion,
but the Church cannot recognize its successes in this direction as its own
successes; b) in paragraph "4" the Government is brought "nationwide gratitude"
for attention to the spiritual needs of the Orthodox population. " This kind of
expression of gratitude in the mouth of the Head of the Russian Orthodox Church
at the present time is something of the kind of "Satyricon", and therefore cannot be
serious and sincere, which does not contradict the dignity of the Church and
arouses just indignation in the souls of believers. And it's understandable for until
now, the attitude of the Government to the spiritual needs of the Orthodox
population was expressed only in all kinds of fears of the religious spirit and its
manifestations: in the desecration and destruction of churches, in the closure of
monasteries, in the selection of St. relics, their abuse and desecration, in the
prohibition and teaching of the Law of God, withdrawal from public libraries of
religious literature, not to mention the deprivation of the Church of the right/
with. 58 / skago face. How little the Government has shown attention to the
religious needs of the population is best shown by the article of the official
Government body "News of the All-Russian Central Executive Committee" ,
which isoffensive to the feelings of the believers, preceding the Message from M.
Sergia.; c) The message, accepting the official version without any reservations,
places all the blame for the unfortunate clashes between the Church and the State
on the Church, on the counter-revolutionary mood of her clergy, manifested in
words and deeds. In the intervening time, not a single trial has been heard in recent
years, at which the political crimes of the ministers of the Church would have been
publicly and publicly proven. Despite this, numerous bishops and priests languish
in prisons, exiles and forced labor. They got here not in a judicial, but in an
administrative order, and not for political statements, but for their purely church
activities, the struggle against renovation, or for reasons often unknown to the
victims themselves. The real reason for the struggle, painful for both the Church
and the State, serves the task of eradicating religion, which is set by the present
Government. It is this principled negative attitude of the Government towards
religion that makes the State look at the Church with suspicion, regardless of her
political statements, not allowing the Church to accept purely spiritual measures
against laws directed towards her destruction "...Solovki 1927 September 14/27 .
In the "fifteen points" (the opinion of the exiled bishops) - written in the fall of
1927, by the way, the following is indicated:
" InIn 1926, Metropolitan Sergiy said that he, as a temporarily substitute for the
Guardian, did not consider himself in the right to address the Message to the entire
Russian Church. He can only send circulars. Why is it not done in the same way
now? "..." The message of Met. Sergiy and his Synod pushes the Church on the
path of union with the State, for the Message itself is already a political statement,
just as the compilers and the Government look at it. Sergiy's speech is very similar
to similar political speeches of the Renovationists, differing from them not in
substance, but only in form and volume. " were not committed. According to
Metropolitan Sergiy's message, it’s as if it’s bad only when they beat us.
” moreover, this "for good" was understood in the delivery of information about
the political mood of tukh or other persons. Now, when the First Hierarch
popularly invites the entire Orthodox Church "for the sake" to show its loyalty, will
this not be interpreted/with. 59 / how is the acceptance for all the partners
Rights. Is the church known to have obligations to the GPU? "
« ЗChurch laws strictly condemn the acquisition of church rights and positions
through the "secular chiefs". It's not a secret for anyone that the members of the
Sergievsky Synod received this title through the leaders of the world. " “In the first
connector, Met. Sergiy received the primacy's right from Met. Peter and with God's
help then he wisely acted in the inner church deeds (for Gregory, Agagangel), and
in the negotiations with the Government he made a completely acceptable and non-
humiliating year for the Church. and namѣtil method of familiarizing the Orthodox
with it (familiarizing the Episcopate with it). For the second time, he received
government rights not without worldly bosses, for he received freedom without
doubt because, releasing him, they hoped to receive more benefits from him for
their anti-religious activities than from all other deputies. Is it not the reason that in
a relatively short period of time they allowed a whole series of imprudent, careless,
incorrect and non-canonical actions, justly deserving the condemnation of the
visible archpastors and devotees of the Church, as if they were the spiritual and
luminous persons of God. ... ... “But, in order not to increase division and schism,
since Metropolitan Sergiy does not yet popularly preach heresy condemned by the
fathers, the Orthodox should not break with him, as with the deputy of the First
hierarch, until the Cathedral, or until the return of Metropolitan Peter, who They
will have to deliver Metropolitan Sergiy to the Church Court ... Now the canonical
thread still connects Metropolitan Sergiy with the Orthodox Church and us with M.
Sergiyem. " that in a relatively short period of time they allowed a whole series of
imprudent, careless, incorrect and uncanonical actions, justly deserving the
condemnation of the visible archpastors and devotees of the Church, spiritual and
holy persons, as if they were a second priority. ... “But, in order not to increase
division and schism, since Metropolitan Sergiy does not yet popularly preach
heresy condemned by the fathers, the Orthodox should not break with him, as with
the deputy of the First hierarch, until the Cathedral, or until the return of
Metropolitan Peter, who They will have to deliver Metropolitan Sergiy to the
Church Court ... Now the canonical thread still connects Metropolitan Sergiy with
the Orthodox Church and us with M. Sergiyem. " that in a relatively short period of
time they allowed a whole series of imprudent, careless, incorrect and uncanonical
actions, justly deserving the condemnation of the visible archpastors and devotees
of the Church, spiritual and holy persons, as if they were a second priority. ... “But,
in order not to increase division and schism, since Metropolitan Sergiy does not yet
popularly preach heresy condemned by the fathers, the Orthodox should not break
with him, as with the deputy of the First hierarch, until the Cathedral, or until the
return of Metropolitan Peter, who They will have to deliver Metropolitan Sergiy to
the Church Court ... Now the canonical thread still connects Metropolitan Sergiy
with the Orthodox Church and us with M. Sergiyem. " justly deserving
condemnation of the prominent archpastors and devotees of the Church, spiritual
and holy persons, as if for the second primate activity of Metropolitan Sergiy nat
God's blessing ”. ... “But, in order not to increase division and schism, since
Metropolitan Sergiy does not yet popularly preach heresy condemned by the
fathers, the Orthodox should not break with him, as with the deputy of the First
hierarch, until the Cathedral, or until the return of Metropolitan Peter, who They
will have to deliver Metropolitan Sergiy to the Church Court ... Now the canonical
thread still connects Metropolitan Sergiy with the Orthodox Church and us with M.
Sergiyem. " justly deserving condemnation of the prominent archpastors and
devotees of the Church, spiritual and holy persons, as if for the second primate
activity of Metropolitan Sergiy nat God's blessing ”. ... “But, in order not to
increase division and schism, since Metropolitan Sergiy does not yet popularly
preach heresy condemned by the fathers, the Orthodox should not break with him,
as with the deputy of the First hierarch, until the Cathedral, or until the return of
Metropolitan Peter, who They will have to deliver Metropolitan Sergiy to the
Church Court ... Now the canonical thread still connects Metropolitan Sergiy with
the Orthodox Church and us with M. Sergiyem. "
Documentary data on the schism 1927-1929
b) Not accepting the Declaration.
And from countless Messages from all sides of Russia to Metropolitan Sergiy
with a protest against his Declaration, we will cite one of the most striking and
convincing.
In September 1927 throughout the Sov. Russia went from hand to hand "The
message from Kiev" (compiled by the apparently Bishop Damaskin Glukhovsky,
vicar of Chernigov?) ... Over the past 10 years there has not been a document that
counted on to have such a meaning in church life that this "Appeal" claims. At the
first acquaintance with this document, the idea arises to compare it with the Appeal
to the people of the late Patriarch Tikhon. But I must say that the Messages of the
Patriarch, although they were addressed to the people, were always personal. In
them / s. 60 / The saint spoke about his mistakes, about his views, about his own
thoughts. He alone is not responsible for his words. The situation is completely
different with the Declaration of M. Sergia... As you can see from it, it is
inextricably linked with the so-called "legalization", it is only the first act sent to
the center, which must inevitably be followed by appropriate actions in places - in
all corners of the Russian Church ... All the cells of the church organism, if they
only want to be in unity with the central authority, must also be legalized and, of
course, on the same terms. This means that, with his work, M. Sergiy puts us in the
need or daringly take the path he is going by himself - the path of legalization and
declaration, or take the path of division with him, with all the ecclesiastical and
political consequences that follow from here ... m. Sergiy? m.Sergiy - deputy of the
patriarch of the patriarch, who, although separated from us by thousands of miles
and by the wall of his confinement, nevertheless, thanks to God, is still alive, is
responsible for the Russian Church before God as a saint and is remembered in all
churches of the Russian Church ... can, without consent, take any significant
decisions, but must only protect and maintain the existing ecclesiastical order from
all dangerous experiments and deviations from the firmly planned path ...
Negotiations with M. Petrom and with all the Russian bishops should have
undoubtedly been nominated. , as a precondition for the possibility for him of any
responsible performances. But things are even worse. m.Sergiy acts not only
without the consent of the episcopate, but clearly, contrary to his will ... in which
we are exhausted already for so many years? Where is the reason that the Church is
officially recognized by legislation as having the right to free existence, is in the
state of complete wrongdoing, in the state of "illegality"? Who is to blame for the
fact that our saints die in the cold tundra and in the loose sands of the deserts? The
best representatives of the clergy spend more time in prisons than at home. Our
monasteries are destroyed, the remains of the saints are insulted, and we do not
have the opportunity to perform prayers, since our churches have been handed over
to apostates. Where is the reason for this? The declaration gives a definite answer
to this. The Metropolitan speaks of the difficult task he has undertaken to put the
Church on the path of legal existence. And according to him, the only thing that
can hinder the implementation of this task is which also in the first years of Soviet
power hindered the organization of church life on the basis of loyalty. This is a lack
of awareness of all the seriousness of what has happened in our country ”. "On/
with. 61 /structure of well-known church circles "- we read further," expressed, of
course, both in words and in dulakh, and attracting the suspicion of owls. power,
also hampered the efforts of St. Patriarch to establish a peaceful relationship
between the Church and the Soviet Government. " Everywhere this Declaration
contrasts this disloyal past with a loyal future, which will be expressed in
dulakh. So this is the true reason for our indescribable church vigils. It is in us
ourselves, in our disloyalty. This reason is the only one emphasized by M.
Sergiy. But the indication of M. Sergia is not new. We did not hear him either from
the representatives of the authorities and from our enemies, the church
renovationists of all kinds, who accused us of disloyalty and criminality. But we
called this accusation slander ... Where "words and souls" are ours, Where are our
real performances? This is what we said to our accusers. But what shall we say
when the saint who guides us himself pronounces a terrible sentence to us, he
himself speaks of "words and deeds." Do not these words put a black cross over all
the inexpressible sufferings experienced by the Church over the past years, over all
her heroic struggle for self-preservation? Do they not declare the whole feat of the
Church - a crime? And how will those words be read by those who are exhausted
now in the distant exile? What will they feel when they see the accuser in the face
of their responsible brother and will not the terrible word "slander" break loose
from them in responding to him? .. But this is not enough ... Along with the
demand for refusal from some political attitudes, the Declaration is definitely
offered to us by others. Our debt turns out not only to be, in order to abandon
oppositional attitudes towards the authorities, but also in order to discover
solidarity with this power. “We must,” says the Declaration, “to show that we ... are
with our Government. We must be aware of the Sov. Union is our homeland,
whose joys and successes are our joys, and failures are our failures. Every blow
directed at the Union: whether it be a war, a boycott, some kind of public vigil, or
just a murder from around the corner, like the Warsaw one, is recognized by us as a
blow directed at us. " Doesn't it thus become the "guardian of the Russian Church"
- the guardian of the Soviet apparatus, and is it not turning the host of the servants
of the Church into an obedient and irresponsible army of "overt and secret" co-
workers of power! And how then will the church people have to react to such facts
of internal Soviet politics, as desecration of shrines, selection of temples,
destruction of monasteries? The volume of this does not say anything to M. Sergiy
with his brethren. He is extremely optimistic about the moment he is
experiencing. Regarding the proposed legalization, he proposes to express “our
nationwide gratitude to Sov. The government for such attention to the spiritual
needs of the Orthodox on/with. 62 /selenia ". What is the “attention” of the
Government, and for what is our gratitude to him? So far we know one fact:
Metropolitan. Sergiy and the Members of the Synod have the opportunity to go to
Moscow and draw up a Declaration. They are in Moscow ... But the Primate of the
Russian Church, Metropolitan. Peter, this is not the first year without a trial,
doomed to a terrible, painful imprisonment. They are in Moscow ... But
Metropolitan Kirill, who lost count of the years of his exile, to which he was
doomed without trial, is now, if only he is alive, many hundred miles beyond the
Arctic Circle. Metropolitan Arseniy, named among the members of the Synod,
cannot go to Moscow, and in the deserts of Turkestan, according to him, he is
preparing for eternal rest. And the numerous host of Russian hierarchs make their
martyr path between life and death in the conditions of an uncomfortable
horror. What to thank for? For these innumerable sufferings of the last years? For
the temples trampled by apostates? For extinguishing the lamp of St. Sergia? For
the fact that the remains of St. Seraphim, and even earlier the remains of the saints:
Geodosia, Mitrofan, Tikhon, Ioasaph - were they subjected to inimitable
blasphemy? For the fact that the bells of the Kremlin fell silent and the road to the
Moscow saints was closed? For the fact that the Pechersk saints and the Lavra of
Pechersk are in the hands of the wicked? For the fact that our Sovereign Abode has
become a place of our incessant suffering? For these martyrs, for the blood of
Metropolitan Veniamin and other saints killed? For what? .. For us, one question is
important: could M. Sergiy before the Cross and the Gospel swear that what he
writes in the declaration, including "gratitude" - is indeed the voice of his
convictions, the testimony of his fearless and pure pastoral conscience? We are
convinced and affirm that Metropolitan Sergiy and his brothers could not have
done this without perjury. But can someone on behalf of the Church, from the
height of the Church ambo, exalt something in which he could not swear as a
perfect truth? People lost their faith in each other and drowned in the ocean of
insincerity, hypocrisy and falsehood. But in the midst of this element of universal
corruption, shielded by the rock of martyrdom and confession, stood the Church, as
the pillar and confirmation of truth. Being isolated and languishing in their lies,
people knew that there is a place where the murky waves of untruth cannot be
swept over, there is a Throne on which Truth establishes its kingdom and where
words sound not like a fake, valueless, honey, but like pure gold. Is it not from this
that so many trembling hearts have been drawn to the Church over the past years,
which had previously been separated from her by long years of indifference and
anxiety. What will they say? What will they feel when and from there, from the
heights of the last day's refuge of the truth rejected by the world, from the heights
of the pulpit, the words of hypocrisy, human pleasing sound/with. 63 / misery and
slander. Will it not seem to them that the lie triumphs over its final victory over the
world, and that the Image of the incarnate Truth flickered for them with unbearable
light, the mask of the father of lies will be confused in a disgusting grimace.
On the bottom iz dvuh. Or, indeed, the Church is the immaculate and pure
Neva of Christ, the Kingdom of Truth, and then Truth is air, without which we
cannot breathe, or she, like the whole world lying in evil, lives in lies and lies, and
then everything lies, lies - every word, every prayer, every sacrament ...
" By abinetnymi dreamers" nazyvaet m. Sergiy tѣh who do not build hochet
tserkovnago dѣla for immediate ukazkѣ, nenavidyaschih vsѣm serdtsem vѣru Nѣt
people ... we are not dreamers. Not on a dream, but on the unshakable stone of the
Incarnate Truth, in the breath of Divine Freedom, we want to create the stronghold
of the Church. We are not dreamers. Together we are not rebels. We completely
sincerely dissociate ourselves from any politicking and can honestly declare our
loyalty to the end. But we do not dumaem ,that loyalty inevitably presupposes
slander and lies ... And it seems to us that it is not we, but Metropolitan Sergiy and
others like him, filled with a terrible dream that it is possible to build the Church on
human pleasing and untruth. We affirm that lies only give rise to lies, and that they
cannot be the foundation of the Church. We have before our eyes the shameful path
of the "evil Church," Renovationism; and this same shame of gradual immersion in
a swamp that is sucking in more and more terrible compromises and apostasy, this
horror of complete moral corruption, inevitably awaits church society if it follows
the path outlined by the Synod. It seems to us that Metropolitan Sergiy hesitated in
confidence in the omnipotence of the All-overcoming Truth, in the omnipotence of
God, in the fateful moment when he signed the Declaration ... And this hesitation,
like a terrible shock, will be passed on to all the Tula of the Church and make him
shudder. Not one human heart, hearing the words of the Declaration in the walls of
the temple, will tremble in its own faith and in its love, and, perhaps, wounded in
the most intimate shrine, it will tear itself away from the deceived Church and
remain behind the walls of the temple, And not only in the heart of the
intelligentsia The Declaration will cause a painful temptation. A thousand-spoken
rumor will carry a terrible word into the very thick of the people, a new wound will
strike the long-suffering soul of the people, and a rumor will go to all ends of the
earth that the Kingdom of Christ has become the Kingdom of the
Beast. Innumerable are these endless painful inner aftermath of the Declaration,
this sale of the birthright of Truth for a lentil soup of false and unrealizable
blessings. But apart from these internal consequences, of course, there will be a
place and other consequences, more obvious and tangible. More than one human
heart, hearing the words of the Declaration in the walls of the temple, will tremble
in its own heart and in its love, and, perhaps, wounded in the most sacred shrine, it
will break away from the deceived Church and remain behind the walls of the
temple, And not only in the heart of the intelligentsia will cause the Declaration to
be a painful temptation. A thousand-spoken rumor will carry a terrible word into
the very thick of the people, with a new wound it will strike the long-suffering soul
of the people, and a rumor will spread to all ends of the earth that the Kingdom of
Christ has become the Kingdom of the Beast. Innumerable are these endless
painful inner aftermath of the Declaration, this sale of the birthright of Truth for a
lentil soup of false and unrealizable blessings. But apart from these internal
consequences, of course, there will be a place and other consequences, more
obvious and tangible. More than one human heart, hearing the words of the
Declaration in the walls of the temple, will tremble in its own heart and in its love,
and, perhaps, wounded in the most sacred shrine, it will break away from the
deceived Church and remain behind the walls of the temple, And not only in the
heart of the intelligentsia will cause the Declaration to be a painful temptation. A
thousand-spoken rumor will carry a terrible word into the very thick of the people,
with a new wound it will strike the long-suffering soul of the people, and a rumor
will spread to all ends of the earth that the Kingdom of Christ has become the
Kingdom of the Beast. Innumerable are these endless painful inner aftermath of the
Declaration, this sale of the birthright of Truth for a lentil soup of false and
unrealizable blessings. But apart from these internal consequences, of course, there
will be a place and other consequences, more obvious and tangible. tremble in his
faith and in his love, and, maybe, wounded in the most intimate shrine, it will
break away from the deceived Church and remain behind the walls of the temple,
And not only in the heart of the intelligentsia will the Declaration cause a painful
temptation. A thousand-spoken rumor will carry a terrible word into the very thick
of the people, with a new wound it will strike the long-suffering soul of the people,
and a rumor will spread to all ends of the earth that the Kingdom of Christ has
become the Kingdom of the Beast. Innumerable are these endless painful inner
aftermath of the Declaration, this sale of the birthright of Truth for a lentil soup of
false and unrealizable blessings. But apart from these internal consequences, of
course, there will be a place and other consequences, more obvious and
tangible. tremble in his faith and in his love, and, maybe, wounded in the most
intimate shrine, it will break away from the deceived Church and remain behind
the walls of the temple, And not only in the heart of the intelligentsia will the
Declaration cause a painful temptation. A thousand-spoken rumor will carry a
terrible word into the very thick of the people, with a new wound it will strike the
long-suffering soul of the people, and a rumor will spread to all ends of the earth
that the Kingdom of Christ has become the Kingdom of the Beast. Innumerable are
these endless painful inner aftermath of the Declaration, this sale of the birthright
of Truth for a lentil soup of false and unrealizable blessings. But apart from these
internal consequences, of course, there will be a place and other consequences,
more obvious and tangible. will break away from the deceived Church and remain
behind the walls of the church, And not only in the heart of the intelligentsia will
the Declaration cause a painful temptation. A thousand-spoken rumor will carry a
more obvious and tangible. will break away from the deceived Church and remain
behind the walls of the church, And not only in the heart of the intelligentsia will
the Declaration cause a painful temptation. A thousand-spoken rumor will carry a
more obvious and tangible. and a rumor will go to all the ends of the earth that the
kingdom of Christ has become the kingdom of the beast. Innumerable are these
endless painful inner aftermath of the Declaration, this sale of the birthright of
Truth for a lentil soup of false and unrealizable blessings. But apart from these
more obvious and tangible. and a rumor will go to all the ends of the earth that the
kingdom of Christ has become the kingdom of the beast. Innumerable are these
endless painful inner aftermath of the Declaration, this sale of the birthright of
Truth for a lentil soup of false and unrealizable blessings. But apart from these
more obvious and tangible.
At the same time, voices of protest, voices of grief and indignation rush from
the most distant references. / S will join these voices . 64 / everything that is most
persistent and unshakable in the church nѣdrah. There are many tѣkh, for whom it
is better to die in the Truth, than to live in a lie, tѣh, who will not change their
banner. A formidable specter of a new schism looms over the Church. On the one
hand, there will be they, "not fatigued" from their exiles, prisons and exiles,
doomed to a new, even more terrible test; on the other hand, there will be hordes of
"tired" of constant hesitation and transitions, "repentance" and never-ending
instability. They, these "nonstop", will probably be among the minorities among
the clergy, but, in fact, church truth is not always there where the majority is. And
it is not always there where the administrative church apparatus is. This is
evidenced by the history of the great saints Aganasia, John Chrysostom and
Theodore Studite. But the soul of the people seeking the truth will cling to them
and follow them. "
NSThe approved Messages, written with the blood of the heart, were sent to M.
Sergiy in Moscow innumerable. The most bright, strong and ardent Messages, in
copies distributed throughout the Sov. Russia, - were written, except for the above,
compiled by Bishop Damascus, also: Bishop Viktor Glazovsky, Archbishop
Pakhomiyem of Chernigov, Metropolitan. Cyril, Metropolitan. Iosifom,
arch. Seraphim, prof. O. Ѳ. Andreev, prof. M. A. Novoselov, prof. S. S.
Abramovich-Baranovsky, about. Anatoly Zhurakovsky and others. A lot of
Messages were anonymous. After a stream of such admonishing Messages and an
endless string of Delegations, which did not lead to any positive results, the waste
and deposition of various hierarchs and their flock began. The first to leave were
Petrograd (after their historic delegation on November 27, 1927).
Formula for postponing Petrograd (December 14 and 16, 1927).
“ In the name of the Father and the Son and the Holy Spirit.
With іе there is evidence of our conscience (2 Corinth. I, 12): it is
impermissible for us to continue, not burying against the statutes of the holy
Orthodox Church, to remain in ecclesiastical unity with the deputy patriarch, the
guardian of the patriarch, sergem, the only co-ordinator of the city of Nizhny
Novgorod. them. Not out of pride, let it not be, but for the sake of the world of
sovѣ / s. 65 /we deny the person and for the former primate, illegally and
immeasurably exceeding his rights and bringing great confusion and "smoky
arrogance of the world" into the Church of Christ, which brings the Holy of God’s
sight of simplicity and a tribute to the papal wisdom to those who wish to see
God. And we reject this only after the Metropolitan has withdrawn from our own
hands. Sergia accepted the testimony that the new direction and arrangement of
Russian church life, which he accepted, was not subject to any change.
P osemu staying at the mercy Bozhіey, in vsem obedient children of the One,
Holy, Catholic and Apostolic Church, and preserving the apostolic succession
cherez Patrіarshago Mѣstoblyustitelya Peter, Mitropa. Krutitskago, we are
terminating the canonical community with the Metropolitan. Sergei and with
everyone whom he heads, and continue until the trial of the "Perfect Council of
Venity" , that is, with the participation of all Orthodox bishops or open and full
repentance before the Holy Church of the Metropolitan himself, whoever we eat is
preserved by the common "May the Father's rules not be violated ... and may we
not lose, little by little, unobtrusively that freedom that our Lord Jesus Christ, the
Liberator of all human beings, gave us with His blood" (from the 8th Canon of the
2nd Ecumenical Council). Amen.
14 /27 December 1927 g Demetrius, epyskopъ Hdovskiy.
16 /29 December 1927 g Sergey epyskopъ Narva ".
In response to this Statement, Bishop Demetrius and Bishop Sergiy were
metropolitan. Sergiem are forbidden in service, and by the same token they are
betrayed at the mercy of the GPU .
E Bishop Dimitri, a 70-year-old old man, was imprisoned in the Yaroslavl

political isolator for 10 years and after serving a full term, he was shot.
E Bishop Sergiy was arrested, exiled and died in exile.
Deposition of the Glazov Diocese (December 22, 1927).

The Glazov Spiritual Directorate at the end of December 22, 1927 was judged
by the Office of Votkinsk Bishop Onisim on December 15, 1927. 1927 No. 20 "On
the adoption by the Bishop of Votkinsk of the temporary administration of the
Votkinsk Eparchy".
In connection with this, they heard the "Proclamation" of Metropolitan. Sergia

dated July 16/29, 1927 and letters from His Grace Victor to Met. Sergiy about the
"Proclamation". Resolved: “Temporarily / s. 66 / before the repentance and
renunciation of Metropolitan. Sergia from the issued "Proclamation" - 1) To refrain
from communion with him and the bishops in solidarity with him; 2) Recognize
Bishop Victor as his spiritual leader, elected by the entire Glazov Episcopate in
1924; 3) To title Bishop Viktor Glazovsky and Votkinsky, about which to put in
notice Bishop. Victor, Metropolitan. Sergia and Bishop Votkinsk Onisima, as well
as s.r.o. Dean of the Glazov Episcopal ".
H and sem protokolѣ poslѣdovala rezolyutsіya Preosvyaschen. ep. Victor from

20 Dec. 1927 “I rejoice in the Grace of God, which enlightened the hearts of the
members of the Spiritual Administration in the seven difficult and great days of
choosing the path of truth. May his decision be blessed by the Lord and it will be
in the joy and refinement of all our flock and in the good news of salvation to those
who seek in St. Orthodoxy Churches. According to the resolution 3) on renaming
the title to leave the former "Izhevsky and Votkinsky" until this issue is resolved by
the General Eparchial Council ".
It is signed by the President and Secretary of the Spirits. Management.
Vѣrno: E bishop Victor (print it).

E Bishop Victor, after this he was harassed by Met. Sergia, who was betrayed
for the reprisal of the GPU.
With a donor for 3 years in Solovki and after serving this term - into exile,
Bishop. Victor died there.
The postponement of the head of the Voronezh Diocese,
Bishop Alexis of Kozlovsk . (9th January 1928)
" A la nѣt me greater joy than to
hear kak that dѣti my hodyat unto
Istinѣ " (3 Seq. Іoanna I, 4).
With that on the guard of Orthodoxy and vigilantly following all the
manifestations of church life, not only in the diocese imposed by our humility, but
also in the Patriarchate in general, we, to our great sorrow, found in our last days,
having returned to our duties. Patriarch of the Guardian Sergiy,
M e t r o p o l i t a n . N i z h n y N o v g o r o d , a r a p i d d e v i a t i o n
towards renovationism, exceeding the rights and powers given to him, and
violation of St. canons (solving principled questions independently, displacement
and dismissal of archiereev without trial and service, etc. (see Cyril. Right. 1;
Apost. Right. 34).
With those acts contrary to the spirit of Orthodoxy, Metropolitan Sergiy

rejected himself from unity with the Holy Catholic and Apostolic Church and lost
the right of primacy of the Russian Church / s. 67 / qw. Orthodox Saints and
pastors tried in every possible way to influence Cape Sergia and return it to the
straight and true path, but "they did not succeed at all."
P evnuya about slavѣ Bozhіey and wishing to put predѣl dalnѣyshim
posyagatelstvam m. Sergіya on tsѣlost and integrity of communication. canons and
established ecclesiastical order and immaculately preserve canonical communion
with his legitimate Head-Patriarch, the Most Observer, the Eminent Most Reverend
Metropolitan Peter of Krutitsky, the Eminent Metropolitan. Iosyphus and the
Orthodox archpastors of the same mind with him condemned the act of
Metropolitan Sergia and deprived him of communion with themselves.
/with. 68 / B please by the will of God and blessing Zam. Patriarch of the
Guardian Seraphim, Archbishop of Uglich, from February 16/29, 1927, endowed
with the high powers to be the guardian of the Voronezh Church, leaving at the
same time the Bishop of the Kozlov okrug and completely separating the opinions
of his faithful and Orthodox faithful and dѣyanіy them, preserving the canonical
succession through the Patriarch of the Guardian m. Peter.
H aznachennago Patrіarshim Mѣstoblyustitelem Vysokopreosvyaschennѣyshim
Mitropa. Petrom, from 16 Dec. 1925 the third candidate for the Deputy of the
Patriarch of the Guardian Eminence. Metropolitan Joseph, - I elect as my supreme
spiritual leader ...
In the ruling Voronezh Diocese, Ep. Alexey Kozlovsky.

P rint. Jan. 9/22 days 1928 St. Philip, m. Moskovsk.
In oronezh.
For this is the Message of Bishop. Aleksiy was subjected to the baptism of the

Metropolitan. Sergia, all through which he was betrayed to the GPU and died in
exile.
P approving "postpones" were written by Ieroeem , Bishop. Nikolsky (January

12, 1928) and other bishops; prot. O. Valentin Sventitsky , archim. O. Ilariem ,
abbot of the Tikhon Hermitage and many others. others.
And from them the most significant phenomenon was the Deposition of the
Yaroslavl Archpastors.
Deposition of the Yaroslavl archpastors (February 6, 1928).

E go Vysokopreosv. Metropolitan. Sergey, deputy. Patriarchal Vicar.
In Ashe Vыsokopreosvyaschenstvo!
X lthough no church canons, nor the practice of the Church Kaѳolicheskoy nor
Postanovlenіya Vserossіyskago tserkovnago Council of 1917-1918. Far from
justifying your standing at the helm of the High Administration of our Fatherland
Church, we, the undersigned, the bishops of the Yaroslavl Church Region, for the
good and peace of the Church, considered it our duty to be in unity with you and in
hierarchical subordination to you.
We encouraged and consoled ourselves with a prayerful hope that you are with
God's help and with the assistance of the wisest and auto / s. 69 / retired from our
brethren bishops in Christ, - protect the church ship from the dangers that threaten
it from all sides and bring it intact to thesalvagingpier - the Cathedral, which will
heal the living and viable spirit of the church from those who have comprehended
it and have risen proper canonical order of church life and government. But our
cherished hopes and hopes did not come true. Little of. We see and are convinced
that your activity in governing the Church more and more, arouses discontent and
condemnation and murmur among the clergy and wide circles of the world.
With oznavaya all his uncanonical edinolichnago upravlenіya Church -

upravlenіya nikakim sobornym aktom not sanktsіonirovannoe, you organize at
sebѣ "Patrіarshіy Sinod". But neither the order of the organization of this Synod,
which you solely established and received your powers from you, nor the
personnel of it from random people who do not use the episcopate, in a significant
part of their showed even the instability of their Orthodox Christians (falling away)
and one renewal split of boglo-clergy, not m. b. qualified otherwise, as soon as the
manifestation is definitely anti-canonical.
P on your personal usmotrѣnіyu you practice beztsѣlnoe, nichѣm unjustifiable

peremѣschenіe episkopov, often against zhelanіyu ih ih samih and flock
naznachenіe vikarіev bez vѣdoma eparhіalnyh arhіereev, zapreschenіe neugodnyh
Vam episkopov unto svyaschennosluzhenіi and so on. D.
In all this and much more in the area of your Administration of the Church,
being, according to our deep conviction, an obvious violation of the canonical
definitions of the Ecumenical and Pomestny Soborov, the Resolution of the All-
Russian Council of 1917-1918. and intensifying more and more disorder and
devastation in church life, forcing us to declare to Your Eminence: We, the bishops
of the Yaroslavl Church region, realizing the responsibility that God has placed on
us for those who have been entrusted to our pastoral leadership, and we have a
duty to our sacred ... The Orthodox faith and the freedom bequeathed by Christ for
the organization of the internal religious and church life, in order to calm the
embarrassed consciences of believers, for the lack of any other way out of the
situation that has been fatal for the Church, from now on we are separatedfrom you
and we refuse to recognize for you and your Synod the right to the highest
government of the Church. At the same time, we add that we remain in all the
faithful and obedient children of the One, Holy, Catholic and Apostolic Church,
invariably dwelling in hierarchical subordination to the Overseer of the Patriarchal
Throne, His Eminence Peter, Metropolitan / Metropolitan . 70 / Krutitsky and
through him we preserve the canonical and prayerful communion with all the
Eastern Orthodox Churches.
O becoming unshakable on such a firm foundation, we will govern the

Yaroslavl Church Region and guide our flocks, in order to please God and spiritual
salvation, independently - in strict agreement with the word of God, with the
general church canons and rules, and resolutions of the 1 Cathedral of
1917-1918 and unchanged orders of the Supreme Church Authority of the pre-
conciliar period, as well as orders of St. Patriarch Tikhon and his Synod and
Council.
H GENERAL This is our rѣshenіe unto silѣ until soznanіya you the wrong
Vashih rukovodstvennyh dѣystvіy and mѣroprіyatіy and otkrytago raskayanіya
u n t o Va s h i h z a b l u z h d e n і y a h o r t o v o z v r a s c h e n і y a k v p o w e r
Vysokopreosvyaschennѣyshago Metropolitan Peter.
And Gangangel, Metropolitan of Yaroslavl.
With Eraphim , Archbishop of Uglich (Vicar of the Yaroslavl Diocese, former

Deputy Patriarchal Vicar).
M ytropolytъ Iosyfъ (3 yzъ ukazannыhъ Patriarshymъ Mѣstoblyustytelemъ

Zamѣstyteley).
And Archbishop Barlaam , b. Perm, temporarily managing the Favorite

Vicariate.
E vgeny , Bishop of Rostov (Vicar of the Yaroslavl Diocese). February 6, 1928.

P osѣtivshіe unto ssylkѣ Metropolitan Kirill protoіerey Ilya Pirozhenko and P.
Novosiltsev wrote about nem "Razskazyval nam, all full of kak m Sergіem was
suggested to him, and rad that pryamolineynom stayed on the path.".
M itropolit Kirill umer unto ssylkѣ unto 1936 (unto odin god Sh
mitropolitom Petrom ).
Formation of the secret (catacomb) Church in Soviet Russia.
N of svidѣtelstvu blizkago other communication. Patriarch Tikhon Professor,
Doctor of Medicine M.A.Zhizhilenko (the former chief physician of the Tagantsev
prison in Moscow, and then the first secret / p. 71 / of the catacomb bishop of
Serpukhov named Maxim) - Patriarch, shortly before his death, was eaten with
horror The "political" requirements of the Soviet government lie beyond the limits
of the allegiance of the Church and Christ, - expressed the idea that, apparently, the
only way out for the Orthodox Russian Church to keep allegiance to Christ would
be in the near future to leave the catacombs... Therefore, St. patr. Tikhon blessed
prof. M.A.Zhizhilenko to accept secret monasticism, and then, in the near future, in
the event that the higher hierarchy of the Church will change Christ and yield to
the Sov. the power of the spiritual freedom of the Church - to become a secret
bishop.
In 1927, when Metropolitan. Sergiy issued his Declaration , after which there

was a church schism, prof. Zhizhilenko fulfilled the will of St. patr. Tikhon and
became the first secret bishop Maxim of Serpukhov.
NSthe donkey of the schism of 1927, the emissaries of Metropolitan. Sergia,

who accepted his Declaration, began to be called "Sergians". The remaining
faithful Orthodoxy. Churches that did not accept the declaration and departed from
Metropolitan. Sergia, began to be called "Iosiflyans" (on behalf of the Petrograd
Metropolitan Iosif). This name given by the "Sergians" did not determine the
position of the protesters, neither in essence nor in form. Besides,
Metropolitan. Joseph, withdrew from the communion with Metropolitan. Sergiem
and others, the most outstanding hierarchs with their flocks. The religious and
moral authority of the protesters and those who departed was so high, the
qualitative superiority was so clear that for the future historian of the Church there
can be no doubt about the correctness of the Metropolitan's opponents. Sergia. It
would be more correct to call these last ones the false Tikhonites. Duyaniya
m.new-renovation split .
In the meeting of those who protested against the Declaration of

Metropolitan. Sergia Sov. the authorities arrested as "counter-revolutionaries", shot
and exiled to concentration camps and exile. During interrogations, the jubilant
chekists-investigators with gloating and sarcasm proved the "strict canonicity" of
the metropolitan. Sergia and his Declaration , which "did not change either the
canons or the dogmas." Mass shootings, persecutions and tortures that have
befallen the faithful of Christ's Church are beyond description.
U of ofitsіalnym dannym Scientific Izslѣdovatelskago Kriminologicheskago

Cabinet unto Solovetskom kontslagerѣ, unto 1928 the number of osuzhdennyh
tserkovnym dѣlam reached 20% vsѣh zaklyuchennyh camp.
And innocent Orthodoxy. The church had no choice but to go into the
catacombs .
The spiritual Father who gave birth to the very idea of the Catacomb Church
was St. patr. Tikhon. In the first years of its existence, it did not have any
organization, no administration, division / s. 72 / not physically and geographically,
the catacomb church was united only in the name of Metropolitan Peter. The first
catacomb bishop Maxim, in 1928, was arrested and exiled to the Solovetsky
Concentration Camp. In 1930 he was taken from the concentration camp to
Moscow and shot.
Since 1928, many secret ordinations began to take place in the Solovetsky and
Svirsky concentration camps, in the BELBALTLAG camp and in many Siberian
camps. (In the Solovetsky camp, they were performed by the bishops: Maxim,
Viktor, Ilarion and Nektary).
P oslѣ death of Metropolitan Peter and Metropolitan Kirill (both died unto
ssylkah unto 1936), and duhovnym administrativnym head of the Catacomb
Church, is already creating kb this time podobіe nѣkotoroy organization - becomes
mitropolit Іosif (although nahodivshіysya unto ssylkѣ).
At the end of 1938, precisely for the leadership and leadership of the Secret
Catacomb Church, Metropolitan Iosif was destroyed.
P oslѣ his death, the Catacomb Church began even bolѣe strictly to keep their
secrets, especially names and mѣstoprebyvanіe svoih duhovnyh leaders.
" H e bo vragom Tvoim povѣm secret" - vot Sh kakim epigrafom began to

receive izrѣdka kratkіya svѣdѣnіya about this secret life of the Church.
The life and work of Soviet Patriarch Sergei.
With ovutskiy patriarch Sergiy, in the world Ivan Nikolaevich Stargorodskiy,
b. January 11, 1867 in the mountains. Arzamas, Nizhny Novgorod. lips., in the
family of the priest of the Aleksyevsky monastery. He lost his mother early. After
graduating from the Arzamassk Spiritual School and the Nizhny Novgorod
Spiritual Seminar (in 1886), he went as a volunteer to St. Petersburg. The
Theological Academy, where he listened to well-known professors: M.I.
Karinskago, F.G. Svutilin, Pokrovsky, Katansky, etc. Orthodox Mission, having
taken monasticism with the name of Sergia, in honor of St. Sergia Valaamskago
(during the summer, during the transition from the 3rd to the 4th year, he visited
Valaam).
He wrote for an android work with prof. Katansky ("Orthodox scholarship
about faith and good deeds"). According to the opinion of prof. /
with. 73 / Katansky, the young candidate discovered "unreasonable criticism" in
relation to previous works on this topic.
In 1891, Hieromonk Sergius was a teacher of Dogmatic Theology at the

Theological Seminary in Japan, in Kyoto (and in Japanese).
In 1893 he was an associate professor at the St. Petersburg Academy of the
Department of the Holy Scriptures of the Old Testament.
In December 1893 - inspector of the Moscow Spiritual Seminar.
In 1894 - Archimandrite, Rector of the Ambassadorial Church in Akinakh.
In 1895 he defended his Master's thesis on the topic: "Orthodox scholarship
about salvation."
In 1897 - again in Japan.
In 1899, Archimandrite Sergiy - Rector of the St. Petersburg Theological

Seminar.
In the same 1899 - Inspector of the St. Petersburg Theological Academy.

In 1901 - Bishop of Yamburg and Rector of the St. Petersburg Theological
Academy.
B uduchi Rektorom Akademіi episkop Sergiy predupredil one student Ob

obyskѣ and vozmozhnom arestѣ. Bishop Sergiy stayed at the St. Petersburg
Academy for 6 years (1899-1905), teaching the History of Western Europeans,
participating in Saturday meetings of the Academy, where lectures on religious,
philosophical and literary topics were read. At this time, the bishop. Sergiy also
took an active part in the Petersburg Religious-Philosophical Society, where he
spoke out in favor of the separation of the Church from the State and called for
"renewal of life." For his activity, Bishop Sergiy received gratitude from
Religioz. Philosophical. Islands.
In 1905, Bishop Sergiy sometimes spoke with the condemnation of the Tsar's
Government (for example, after January 9, 1905).
On February 17 , 1905, on the day of the foundation of the Academy, Rector

Bishop Sergiy made a speech on the forthcoming announcement of the Decree on
tolerance. "Poslѣ stolѣtіy mirnago prebyvanіya beneath the protection of the law
for the protection of the State krѣpkoy stѣnoy, our Church vyhodit is now
defenseless, not covered with any kѣm, right on the battlefield beneath polѣ udar
vragov ... Hristіane pervyh vѣkov knew , that the kingdom of evil openly and
brazenly vozstanet the Kingdom God will fight against the Church of Christ, that
many will not withstand this fiery temptation and will perish in the whirlpool of
temptation ... ”. (After this “temptation” M. Sergiy could not bear it).
On October 6 , 1905, Bishop Sergiy was elevated to the rank of Archbishop of

Finland and Vyborg. On October 15, he surrendered his post as Rector of the St.
Petersburg Theological Academy. By a decree dated May 6, 1911, Archbishop
Sergiy was ordered to be / s. 74 / a member of the Holy Synod with the
preservation of the Finnish kahedra.
In August 1911, Archbishop Sergiy was appointed Chairman of the Special
Council for Internal and External Missions established at the Synod and Chairman
of the Council for Correction of Church Liturgical Books.
In 1912, at the Holy Synod, a permanent Pre-Council Council was drawn up,
the chairman of which was elected Archbishop. Finnish Sergiy.
P oslѣ revolyutsіi February 1917, when appointed Vremennym Pravitelstvom

Ober Prokuror Synod Lvov stal willfully and arbitrarily dispose uvolnenіem and
naznachenіem episcopate - the whole Synod sostav rѣshil to go unto his
resignation. Archbishop Sergiy also took part in this resolution. When all the
members of the Synod, together with the Archiep. Sergei, indeed resigned, then the
Ober Prosecutor, starting the organization of the new Synod, attracted Archbishop
Sergiy to this case, who took active part in the new Synod.
1917 -18 years. archiep. Sergiy becomes a member of the Moscow Church
Council, is elected to the Vladimir kaedra, and then (after the election of Patriarch
Tikhon) becomes Metropolitan of Nizhny Novgorod and a member of the Patriarch
Synod.
P ri izyatіi tserkovnyh tsѣnnostey Mitropa. Sergiy became an adversary to the

opinion of patr. Tikhon on this issue.
16June 1922 Metropolitan. Sergiy, together with the archiep. Evdokim and
Archiep. Seraphim (Meshcheryakov), on the occasion of the emergence of an
unauthorized renovationist High Church Administration, announced: “Considering
the platform of the All-Russian Central University and the canonical legitimacy of
administration, we declare that we consider it to be the central authority of the
Supreme Church Administration, we consider it to be the sole we consider it to be
completely legal and obligatory. We call to follow our example to all true
shepherds and believing sons of the Church, both introduced to us and other
dioceses. " When the renovation movement, after the release from the
imprisonment of patr. Tikhon, was defeated, in January 1924, Metropolitan. Sergiy
to Moscow brought national repentance to the Church and the Patriarch in his
retreat to renovation,
P azsuzhdaya strictly canonically poslѣ such padenіya Met. Sergia, it was

impossible to finish the decision about him only by the will of the patriarch, as
about everyone who repented. It was necessary to admit him to the priesthood, but
leave him under the jurisdiction of the Council, and it was no longer possible to put
him in the head of the Church in the near future.
/with. 75 / H ezadolgo before his death, unto svoem Zavѣschanіi ot January 7,
1925, is holy. Patriarch Tikhon named three of the oldest and steadfastly faithful
Church hierarchs as his deputies: Metropolitan. Cyril, Metropolitan. Agagangela
and Metropolitan. Peter (Polyansky). As we see - the name of Metropolitan. Sergia
is not mentioned here.
H of the Mitropa. Peter, who was arrested on December 10, 1925, left himself
behind the Zavuschanie (dated December 6, 1925) with the assignment of the
administration of the Church, Metropolitan. Sergiy, and only in cases if he cannot,
- to the exarch of Ukraine, Metropolitan. Michael or Archiep. Rostov (later
Metropolitan of Petrograd) Iosif.
P oslѣ Grigorevskago split and poslѣ dispute Sh Mitropa. Agagangelom (when

Metropolitan Agagangel himself renounced his claim to be the head of the
Church), Metropolitan. Sergiy, supported by the episcopate, became the Deputy of
the Guardian of the Patriarchal See.
P atriarhъ Tyhonъ and mytrop. Peterwere strictly considered the opinion of the

episcopate and the general mood of the clergy and church people, and never
overestimated their personal role in church events. Metropolitan. Sergiy, in the first
11 months. his management of the Church, up to his imprisonment, - continued to
adhere to the path of patr. Tikhon, Metropolitan. Peter and his deputy,
Archbishop. Seraphim of Uglichsky. He took all responsible decisions only when
he became acquainted with the opinion of the episcopate. So, for example,
according to the archiep. Grigoria, he asked for the opinion of the bishops who
were at that time in Moscow. During a dispute with Metropolitan. Agagangelom on
issued a circular appeal to the episcopate (May 11/24, 1926). The responsible act of
general church significance - an appeal to the Government - was given to the
episcopate in the draft dated May 28 / June 10, 1926. His attitude to the intrigues
of the renovationists, who inclined the Eastern Patriarchs to their side, at this time
(after the bitter experience of enthusiasm for renovation) was an imitation of
Patr. Tikhon. ("If Patriarch Constantinople and Jerusalem entered the community
with the Renovationists, it is worse for the Patriarchs" - a written statement of
Metropolitan Sergiy (September 9/22, 1926).
From the three ecclesiastical administration of this time, by its very essence, it
continued to be completely canonical, for the succession of power was legal by the
consent of all bishops and the legality of the action of the first bishop consisted in
the fact that he "did not do anything without judgment." Draft of his Declaration in
1926 (May 28 / June 10, 1926) Metropolitan. Sergiy brought to the notice of the
episcopate.
H about Deklaratsіya 16/29 іyulya 1927 was published Mitropa. Sergiem, not

only not by agreement, but even despite the protests of the episcopate
(Metropolitan Peter, Metropolitan Kirill, Metropolitan Agaganiel, Metropolitan /
p. 76 / Joseph, Archbishop Seraphim and many other most prominent hierarchs-
confessors). On the protesters and the deposited metropolitan Sergiy, he imposed
reprimands and betrayed them to be torn apart by the GPU ... After that, as
mentioned above, the True Orthodox Church went into the catacombs. Such
behavior of Metropolitan Sergiy cannot be qualified otherwise than “the
dictatorship of the first bishop” (according to the apt expression of Archpriest
Michael Polsky).
A la pridanіya bolshago vѣsa and authority of their "new church politikѣ"

Mitropa. Sergiy in the same 1927 was able to address the Messages to the Eastern
Patriarchs. They also sent the Opposite Diplomas from the Jerusalem
Patriarch. Damaskin (October 21, 1927), from Antiokhiy patr. Grigoria (November
12, 1927) and from Constantinople Patriarch. Vasily (December 7, 1927). The last
one even offered the Metropolitan to the Renovationist. Alexander Vvedensky to
enter the community with the Metropolitan. Sergiem and make peace with
him. Bearing in mind the support of the criminal dole of the Renovationists and the
proposal to Patriarch Tikhon to get away from it, we cannot attach serious
importance to the solidarity of the Eastern Patriarchs with the
Metropolitan. Sergiem in 1927
In 1934 Metropolitan. Sergius received the title of "Blessed".
Vъ 1942 in the Sov. Russia published a book titled "The Truth About Religion
in Russia", published by the Moscow Patriarchate with the Preface by
Metropolitan. Sergia. This book can be called "Lies about religion in Sov. Russia
". In his Preface, Metropolitan. Sergiy writes: “This book is the answer, first of all,
to the“ crusade ”of the fascists, undertaken by them ostensibly for the sake of“
liberating ”our people and our Orthodox Church from the Bolsheviks. But together
with this, the book also answers the general question: "Does the Church recognize
itself persecuted by the Bolsheviks and asks someone for liberation from such
persecutions against the Church." In this book is told about the horrors of the
"Nѣmetsky beasts", but nothing is said about the super-atrocities of the
Sov. authorities, about suffering, terror, torture and torture of the Russian people in
Soviet concentration camps, prisons and exiles, where hundreds of hierarchs
perished and are perishing, many thousands of clergy and millions of believers. Of
course, not a single word is mentioned about the existence of the Catacomb
Church.
On September 8 , 1943, during the 2nd World War, the "Cathedral of the
Russian Bishops", a total of 18 people, according to Stalin's wishes, "elected" the
Metropolitan. Sergia patriarchom. This "Cathedral of Bishops", by the way, in its
Address "To all Christians of the world" - called on all to fight "for the complete
destruction of bloody fascism, trampling the ideals of Christianity and freedom of
Christian churches." Not a single word has been said about much more cruel
communism and much more refined and cruel persecution of religion in the USSR.
I am clear and strictly canonical about the election of Met. Sergia
"patriarchom" - was a dan of the Council of 8 Russian For / s. 77 / righteous
archiereev, gathered in Vѣnѣ 8/21 oct. 1943 under the leadership of
Metropolitan Anastasia.
NSthe editor of this Council, Metropolitan. Anastasiy, in his Messages

(published in "Pravosl. Rus" on October 30, 1943) pointed out that the All-Russian
Moscow Church Council of 1917-1918. in its definitions from 13 Aug. 1918
established the order of the patriarch's election for the future. The patriarch is
elected by the Council, consisting of archiereev, clerics and miryan. The bishops of
the Council must represent the Russian Church, without any exception. But at the
Council, which elected Metropolitan. Sergia patriarch, many, most worthy,
confessing bishops of the Russian Church, deprived of their kahedr and
languishing in prisons and exiles, were absent, not to mention other bishops of the
Russian Church, who were deprived of the opportunity to participate in this, as it is
allowed to send their delegates, or send rules (First. 4, Seventh. 3, Karѳ. 3). “Any
other assembly of archiereev, even if it calls itself a council, will only be an
appearance of the last one, and its decrees cannot have binding legal force for
everyone. The group of bishops that gathered in Moscow for the enthronement of
the new Patriarch cannot be equated with the Cathedral. “In the light of the fact
that numerous authoritative hierarchs of the Russian Church have been eliminated
from participation in Church administration and languish in exile, Patriarch Sergiy
is not b. recognized as the legitimate and plenipotentiary head of the Russian
Church as the Patriarch of All Russia. " which gathered in Moscow for the
enthronement of the new Patriarch. " “In the light of the fact that numerous
authoritative hierarchs of the Russian Church have been eliminated from
participation in Church administration and languish in exile, Patriarch Sergiy is not
b. recognized as the legitimate and plenipotentiary head of the Russian Church as
the Patriarch of All Russia. " which gathered in Moscow for the enthronement of
the new Patriarch. " “In the light of the fact that numerous authoritative hierarchs
of the Russian Church have been eliminated from participation in Church
administration and languish in exile, Patriarch Sergiy is not b. recognized as the
legitimate and plenipotentiary head of the Russian Church as the Patriarch of All
Russia. "
P oslѣ yntronyzatsiy own way, rounds. Sergius sent letters to Ecumenical

Patriarch Benjamin of Constantinople, Patriarch Christopher of Alexandria, and
Patriarch of Antioch. Alexander and Patriarch Timothy of Jerusalem. All of them
did not hesitate to respond with welcoming telegrams, which they forever branded
themselves in the face of True Orthodoxy.
On May 15, 1944, Patriarch Sergius died suddenly in Moscow from a brain
hemorrhage due to arteriosclerosis, 77 years old.
The life and work of Soviet Patriarch Alexy.
In the Testament of the Soviets. patr. Sergius, written Oct. 12. In 1941, a
successor was appointed - Alexy (Simansky), Metropolitan of Leningrad and
Novgorod.
In the growth of the aristocratic family, Sergei Vladimirovich Simanskiy, after

the end of the 8th grade of the Moscow Lyceum, pre-school . 78 / lagal to enter the
Theological Academy, but fulfilling the will of the parents, I had to first get a
higher education. Therefore, he first graduated from the Faculty of Law, and then -
from the Moscow Theological Academy. As a student of the 2nd year of the
Academy, he took monasticism with the name Alexia (22-хъ лт).
In 1902 he was dedicated to the Ierodiakon, and in 1903 he was in the
Ieromonk. Upon graduation from the Theological Academy (1904), Ieromonk
Aleksiy was appointed Inspector of the Pskov Theological Seminar, and two years
later, already in the rank of archimandrite, he became rector first of the Tula
Seminar, and then of the Novgorod Seminar. In 1913, he received the rank of
bishop of Tikhvin, vicar of the Novgorod diocese, which was then ruled by
Archbishop Arseniy (Stadnitskiy). At the same time, he acted as the abbot of the
Varlaamo-Khutynsky monastery. Then he becomes Bishop of Yamburg, the first
vicar of the Petrograd Diocese. In this period (1921-1926), he manifests himself as
an administrator, which leads him to the head of the Novgorod Diocese already in
the rank of archbishop.
In 1927, after the famous Declaration of Metropolitan. Sergia , arch. Aleksiy
becomes a member of the Sergiyevsk Synod and generally the right-hand man of
the Metropolitan. Sergia in the fight against the bishops protesting against the
Declaration. His friendship with the well-known Chekist E.A.
In 1932, Aleksiy was elevated to the rank of Metropolitan of Novgorod, and in

1933 he was transferred to the post of Metropolitan of Leningrad.
P oslѣ death rounds. Sergius (in 1944) he became the Vicar of the Patriarchal
Throne.
The first step of the new patriarch was a letter to Stalin dated May 20, 1944,
published in the central press. In this letter, Metropolitan. Aleksiy expressed a firm
desire to keep in the government of the Russian Orthodox Church the same path
that the late patr. Sergiy. The same idea was expressed in the first Message of the
Patriarch of the Guardian to the archpastors, pastors and mirians.
" T rud my facilitated tѣm" - govoril unto etom Poslanіi Mitropa. Aleksiy -
“that the saintly patriarch (Sergiy) clearly outlined the path that the one who was
entrusted with the leadership of the church's ship should go - this is strict
adherence to the sacred rules of the church, the faith of the Motherland, unfeigned
authority, according to the instruction of the apostolic, To the apostle from God. "
A gross violation of the sacred rules and canons of the church is impudently
proclaimed as "strict obedience" to these rules; theomachic, the most cruel in the
world, satanic / s. 79 / the power, cynically openly of the antichrist spirit, setting
as its goal the destruction of the faith in God in the souls of people - is proclaimed
"according to the Apostle", "holding" power from God. To the state-organized lie
of the Sov. The state is joined by the church-organized lie of the
Sov. Churches. Protesting against the factthat the Church abroad is adopting a
policy of religion, Metropolitan. During the war, Aleksiy all the time
systematically weaved political politics into church life. He wrote many so-
called. “Patriotic” Messages, both to “outside” (for example, to the Ambassador of
Great Britain Mr. A. Kerr about the opening of the second front by the allies) and
within the Church, to the pastors and flock, explaining to them the “ideological
essence of“ fascism ”, as“ the enemy of civilization and Christianity. " Why, then,
could the Church Abroad not write an Epistle to the Governments of the whole
world about the worship of religion in the USSR and "about the ideological
essence of communism as an enemy of Christianity and spiritual culture?" January
31, 1945, in Moscow, in the Church of the Resurrection in Sokolniki (for the
Cathedral of Christ the Savior was destroyed by Soviet power, and the Assumption
Cathedral was closed) - the “Pomstny Cathedral of the Russian Orthodox Church”
was opened. In total, together with the guests, 204 people were present at the
“Cathedral” (45 bishops, about 100 people of the clergy and 50 people; in addition,
there were 12 people of hierarchs from other local churches). Of course, not a
single confessor bishop from the numerous host of exiles and languishing in
concentration camps and exiles was present at this "Sobor". Nor were the words of
the foreign Russian Clergy heard. In order to give "vѣs" to this "Council", the
hierarchs of other Pompous Orthodox Churches were invited to it, as indicated
above. Alas! a whole number of these hierarchs arrived at the "Cathedral" and by
the same token entered their names into the list of "tempted by the satanic
antichrist spirit." The names of these free and involuntary (fears for the sake of
political) accomplices to the satanic work of Bolshevism should be remembered. In
Moscow, at the "Cathedral" of the Soviet Church in 1945 arrived: His Beatitude
Christopher, Patriarch of Alexandria and with him 4 delegates; His Beatitude
Alexander III, Patriarch of Antioch and with him 3 delegates; His Holiness and
Blessed Callistratus, Catholicos-Patriarch of All Georgia and with him 4
delegates; His Eminence Germanos, Metropolitan of Fiatyr, representative of the
Ecumenical Patriarch of Constantinople; His Eminence Athenagoras, Metropolitan
of Sebastopol, representative of the Patriarch of Jerusalem; His Eminence Joseph,
Metropolitan of Skopje, and with him 12 delegates from the Serbian Church; His
Eminence Joseph, Bishop of Arges and with him 3 delegates from the Romanian
Church. In addition, The Exarch of the Moscow Patriarchy Eminence arrived from
America. Veniamin, Metropolitan. North American and Aleutskiy.
/with. 80 / P he first word on etom "Soborѣ" was granted Predsѣdatelyu

Sovѣta dѣlam of the Russian Orthodox Church atheist Communist GG Karpov ,
who privѣtstvoval chlenov "Cathedral" and his guests ot face bogoborcheskago
USSR government. In the otvѣtnom "Slove" Patriarshiy Monastery of Metr. Alexiy
thanked the Government for its high attention to the “Sobor” and for the favorable
attitude to the Soviet Church, which “freely governed internally, in all matters and
issues requiring the help and support of the civil authorities, always receives the
necessary satisfaction.”
P oslѣ this was read Obraschenіe "Cathedral" kb USSR government. In this

Appeal, following the model of the Appeal of the living churchmen and
renovationists (see in the chapter "The Trial of Metropolitan Veniamin "), the
"Cathedral" expressed its friendship and gratitude to the God-fighting government
and its head Stalin for the benevolent attitude of the church to all the beginners.
P oslѣ pryvѣtstviy poslѣdovalъ dokladъ Patriarshaho Mѣstoblyustytelya

Metropolitan Alexy "Oh patriotycheskoy dѣyatelnosty Church vъ periodъ war."
P oslѣ this report arhіepiskop Pskovskіy Grigorіy soobschil "Cathedral" proekt
"Polozhenіya Ob upravlenіi Russian Orthodox Church." (see Doyaniya
"Cathedral").
The Rector of the Theological Institute, prof. T. D. Popov, who, by the way,
said: “The Church, separated, but not removed from the State, received freedom as
the possibility of the vital realization of the Zavut of the Lord Jesus
Christ” (Compare a similar statement by the leader of the Renovationists,
Alexander Vvedensky during the Renovationist schism).
H and 2-Mz (and poslѣdnem) Zasѣdanіi "Cathedral" of 2nd February 1945,

took place "in sovѣtski elections" Novy Patrіarha.
About this election is also written in the book "Patriarch Sergiy and his
spiritual heritage", ed. Moscow. Patriarchs, 1947 “The power of unanimity
was tremendous. In strict order, starting with the junior in ordination, one by one,
the Most Reverend archpastors of the Russian Church rose together with the
elected clergy and laity and in a clear form of their will proclaimed the name of the
chosen one to the throne of Moscow patriarchs. In this majestic act of election,
there was not a single deviation from the general unity of the church will, which
unanimously determined to be Patriarch of Moscow and All Russia, His Eminence
Alexis, Metropolitan of Leningrad and Novgorod, Patriarchal Apostle. "
W naya, kak committed vsѣ "election" unto Sovѣtskom Soyuzѣ, sebѣ can
clearly imagine that mitropolit Aleksіy scheduled unto Patrіarhi samim Stalinym
not mog be vybrannym "unanimously".
/with. 81 / E that has been veiled komedіya vnѣshnimi church attributes

izbranіya: provozglashenіem troekratnago "aksіos" and pѣnіem "You hvalim God."
On February 4 , 1945, the enthronement of the new Soviet Patriarch took place
in the Epiphany Cathedral.
M itropolit Kіevskіy Іoann handing patrіarhu dolls podcherknul unto svoem

"Slovѣ" "Give God will so duh svyatѣyshago Sergіya (pokoynago patrіarha)
vitayuschіy unto etom svyatom hramѣ, pochil on tebѣ profusely and would
pomogal tebѣ be istinnym hranitelem apostolskih predanіy and lead steadily ship
our Church along the path chosen by the departed for the glory of God and for the
good of our dear Motherland. "
And so, prayers were raised not about the Holy Spirit, but about the “spirit” of
Patr. Sergia "... Nikolay.
H and Liturgy was read first Poslanіe Novy Patrіarha kb arhipastyryam,

pastyryam and mіryanam. Unto etom Poslanіi new sovѣtskіy patrіarh just
blasphemous privѣtstvovavshіy godless Soviet Government, blasphemous
deklamiroval a tom that "podvig Patrіarha - live in Hristѣ and mіra be raspyatym"
about tom, that "dolg Patrіarha - store neizmѣnnost and integrity tserkovnago
uchenіya , sacred canons and church traditions; to protect the Holy Church
entrusted to him from division and schism; to plant a good life in your flock; some
“to save by fear,” others, according to the Apostle, “denounce”, “forbid”, but all
kinds of people will be saved ”...
VAt the conclusion of his Message (compare it with the fiery denunciations of
Patriarch Tikhon), the Soviet Patriarch said: "He cannot be a good Christian who is
not a kind and faithful son of his Motherland, ready to sacrifice everything for its
glory and progress." But all this was said about the Motherland, which is a
theomachic USSR, which proclaims that "religion is an opium for the people" and
sets itself the goal of destroying Christianity and, in general, the faith in God in the
souls of people. It is morally impossible to sacrifice one's religious conscience for
the glory and prosperity of the God-fighting State. For the glory and prosperity and
spiritual health of the Motherland, it was necessary to expose the atheist power,
sacrificing for this not only their social status and material well-being, but also life
itself,
P oslѣ zaklyuchitelnago prayer ateist-kommunist GG Karpov and Sovѣtskіy

Patrіarh Aleksіy - thrice kissed. (see the book “Patriarch Sergiy, 1947). It is clear
that this "threefold kiss" symbolizes the dual unity of the deep foundations of the
ideology of the Sov. Power and Sov. Churches. The unity is / s. 82 / was, of
course, not in Christ, but in the Antichrist. Brothers in Antichrist.
P rivedem nѣskolko tsitat iz rѣchey and dokladov on etom Soborѣ (iz

ofitsіalnoy Book of Moscow. Patrіarhіi "Patrіarh Sergiy and his spiritual
naslѣdstvo", 1947).
“ In our great country,” a representative of the Soviet Government said at the
“Council”, “with the victory of a new unseen yet in the world, a socialist, self-
righteous system, a new relationship was established between the Church and the
State. The Great October Socialist Revolution, which liberated and liberated our
people, also liberated the Russian Orthodox Church from the path that fettered and
hampered her internal church activity. " In comments on this line, the author of the
book “Patr. Sergiy "(edited by patr. Alexia), says:" In addition to the orderly-
bureaucratic form of internal structure and management, the Church has acquired
the face of a Christian family. From this moment, it became fundamentally
impossible for the State to interfere with the internal life of the Church. "
P ravilnѣe would not say "nevozmozhnym" and "nenuzhnym", because the

very inner life of the Church became a state-sovѣtskoy.
The Kommersant drugom mѣstѣ his rѣchi to "Soborѣ" kommunist bezbozhnik

GG Karpov govoril: "I am deeply uvѣren that rѣshenіya Pomѣstnago Council
posluzhat dѣlu ukrѣplenіya Church and yavyatsya vazhnym otpravnym
momentom unto dalnѣyshem razvitіi dѣyatelnosti Church, aimed at helping
people unto sovѣtskomu achievements of the greatest historical tasks facing
him . " One should not forget that one of the most important "historical tasks" of
the "Soviet people", according to the cynical frank admission of its leaders, is the
eradication of religious prejudices, for "religion is an opium for the people."
The editor of the “Council”, even in his introductory “Word,” said: “In terms of
the size of the assembly and the composition of those gathered, this is truly an
Ecumenical Council, for here you can say, the entire Orthodox Holy Catholic
Apostolic Church” ...
In the Selensk Cathedrals were, first of all, God-inspired and canonically

irreproachable. They proceeded under the sign of the sacred God-pleasing formula
"Pleasing the Holy Spirit and us", and not the vile human-pleasing formula
“Pleasing the God-fighting Soviet Government of clearly antichrism of spirit and
us”. "Cathedral" of 1945 in Moscow, therefore it can be called not "Ecumenical
Council", but "Ecumenical Assembly".
In nichtozhayuschuyu canonical criticism of this truth in "pseudo-cathedral"
dal protopresviter about. Mikhail Polskiy in his wonderful book "The Canonical
Position of the Supreme Church Power in the USSR and Abroad ", 1948
" H Does anyone else on etom Soborѣ of sprosil" - pishet about. /with. 83 / M.

Polskiy - “at least from the foreign guests: did all the bishops of the country come
to the Council, and if not, then why? When and what ecclesiastical court and for
what otrѣshil them from kahedr and deprived them of participation in the general
bishop's power? And if they do not appear on mogut SOBOR only prepyatstvіyu
nasilіya, uchinyaemago civil authority, the SOBOR nepolnomochen Without them,
the church dues ... In view of the fact that many hierarchs of the Church are
eliminated from participation in church administration and languish in exile, the
resolutions of the last Council of 1945 cannot be legally binding for all, and
Patriarch Alexis cannot be legally recognized plenipotentiary head of the Russian
Church in the quality of the Patriarch of All Russia. "
GLearning about the composition and actions of this Council of 1945, Fr. M.
Polskiy writes (73 p.): “The feeling of the church benefit and the truth of Christ
does not allow us to neglect those whose voice is d. B. prized in the Church above
all else. Having heard the unfounded outrage and slander against the martyrs and
confessors of the Church from the group of the Moscow Patriarchy, which by this
only protects itself and its path, we must admit that for the rest of the world the
innocence and sacredness of these people are as obvious as destroyed and closed
churches. discarded relics of saints, confiscated valuables, icons burnt on the
squares, closed church schools, destroyed theological and spiritual literature, and
all other persecution. These martyrs are the same icons, the same temples, the same
relics of the saints, the same word of God. And now they were consigned to
oblivion at the Council, they did not remember them as non-existent. It was a feast
of the conquerors on the bodies of the vanquished. In mѣstakh prisoners
experienced a new bitterness from the triumphant untruth. And the most important
thing has been forgotten: in fact there was a protest against the
Metropolitan. Sergia, and among the prisoners there are probably still some who,
in spite of their protest, obeyed the Metropolitan. Sergiy henceforthbefore the
conciliar court according to the ecclesiastical rule (two times 14-15). Where are
the protests of those who disagree? Where is their opinion, their defenders and
accusers? Why was there no consideration of this matter, and the Council was held
as if this protest had never existed, and the whole Church has always divided and
divides the policy of the Metropolitan. Sergia. Thus, the common conciliar
courtwas not, protesting against the actions of the Metropolitan. Sergia were not
asked, remained forbidden, deprived of kaѳedr, and the truth of the dead and killed
cries out to God; link metropolitan. Sergiy on the above church rule was indeed a
deception, the promise to give an account to the Council for the pre-trial single-
handed repression was not fulfilled, the Council that took place was selected only
from the supporters of the Metropolitan. Sergia. Thus, the Metropolitan was
right. Iosif and the Iosiflyans, who broke the communion with
Metropolitan. Sergiem, seeing that his actions are built on deception, and the
judgment over him is already / s. 84 / was accomplished in that church opinion,
which they themselves expressed, that is, in the Spiritual Council ”.
Mr. OVOR tsѣlyah of the Council in 1945, on. Mikhail Polskiy writes: “What

was the purpose of the last Council? to legitimize lawlessness , sometimes
committed, and to establish the position of the modern Moscow Patriarchy, in the
hope that what it has betrayed to oblivion will be forgotten by everyone. "
" About the participation in this" The Cathedral of the Eastern Patriarchs can

only be regretted, but m. they themselves have already regretted "...
For a characterization of the further activity of the Soviet patriarch Alexis,

from the numerous messages, speeches and orders of which it is clearly seen that
he plays the role of an obedient servant of the atheist Soviet state, it is enough to
quote his letter to Archbishop of Athens from Damascus. 1948, on the occasion of
the events in Greece.
In ot these documents.
P ysmo Patriarch Alexy:
« BLazhennyshіy Vladyka, beloved brother in Christ and co-servant of our

community, Vladyka Damascene, Archbishop Akinsky. Brotherly addressing Your
Beatitude, I convey in your face to the entire Greek Church the kiss of love and
peace in Christ. In these wondrous days of the Resurrection of Christ, when the
whole Universe celebrates the violation of death by death, our joy was darkened by
the announcement of the sad events that took place in the country of St. Greek
Church. Is such a cruel extermination of millions and millions of people
permissible in a Christian country? How can endless executions of hostages be
tolerated from the Christian point of view? The very institution of hostages can be
justified in the face of the Incorruptible Judge of the human race? Our heart and the
conscience of our Church cannot remain silent before this terrible crime. We
decided to raise the voice of the Russian Orthodox Church in the name of peace,
full of mercy, forgiveness and love, which our Lord Jesus Christ brought to
earth. We raise our voices in the name of endless love, for the sake of which the
Son of Man ascended to the cross, endured passions and rose again for the
salvation of everyone from us. Therefore, we hope that our voice will not remain
“a voice crying in the wilderness,” and that Your Holiness and the entire Greek
Church declare before humanity that you condemn such unacceptable ways. May
God help you to strengthen in your hearts the striving for peace in the whole world
and for love in Christ. May the all-merciful Lord hear the prayers addressed to His
St. To the throne and may He send down all His infinite mercy on us. which our
Lord Jesus Christ brought to earth. We raise our voices in the name of endless love,
for the sake of which the Son of Man ascended to the cross, endured passions and
rose again for the salvation of everyone from us. Therefore, we hope that our voice
will not remain “a voice crying in the wilderness,” and that Your Holiness and the
entire Greek Church declare before humanity that you condemn such unacceptable
ways. May God help you to strengthen in your hearts the striving for peace in the
whole world and for love in Christ. May the all-merciful Lord hear the prayers
addressed to His St. To the throne and may He send down all His infinite mercy on
us. which our Lord Jesus Christ brought to earth. We raise our voices in the name
of endless love, for the sake of which the Son of Man ascended to the cross,
endured passions and rose again for the salvation of everyone from us. Therefore,
we hope that our voice will not remain “a voice crying in the wilderness,” and that
Your Holiness and the entire Greek Church declare before humanity that you
condemn such unacceptable ways. May God help you to strengthen in your hearts
the striving for peace in the whole world and for love in Christ. May the all-
merciful Lord hear the prayers addressed to His St. To the throne and may He send
down all His infinite mercy on us. Therefore, we hope that our voice will not
remain “a voice crying in the wilderness,” and that Your Holiness and the entire
Greek Church declare before humanity that you condemn such unacceptable
ways. May God help you to strengthen in your hearts the striving for peace in the
whole world and for love in Christ. May the all-merciful Lord hear the prayers
addressed to His St. To the throne and may He send down all His infinite mercy on
us. Therefore, we hope that our voice will not remain “a voice crying in the
wilderness,” and that Your Holiness and the entire Greek Church declare before
humanity that you condemn such unacceptable ways. May God help you to
strengthen in your hearts the striving for peace in the whole world and for love in
Christ. May the all-merciful Lord hear the prayers addressed to His St. To the
throne and may He send down all His infinite mercy on us.
In asheho Bliss, nasheho vozlyublennaho t Hrystѣ brother molyaschiysya for

Vasъ Alexis, Patriarhъ Moscow and All Rus'. Moscow, June 16, 1948
/with. 85 / N and this is a hypocritical Message, inspired by the Sov. power, he

sent the next ardent, sincere and noble response from Archbishop Akinsk.
" E of Bliss Arhіepiskopu Moscow, Patrіarhu All Russia, beloved fellow-

servant, Mr Aleksіyu, Sh bratskim lobzanіem in Hristѣ Іisusѣ Gospodѣ nashem.
We have just received your letter from the past 16 months and, having read it
with due attention, we give the following answer. Just the sorrow of Your Beatitude
over the streams of blood shed for so long in Greece. But from it it is clear that
neither the duration nor the meaning of the events taking place in us are completely
unknown to your Bliss. Bitter reality, in all likelihood, could not break through the
barriers erected around you and reach your Christian soul. The truth is that a very
small minority, dynamically organized, rebelled against the legitimate government,
seeks to subjugate the country only by cruelty and ruthless rudeness. In this effort,
it receives the full support of the neighboring governments.... This minority, in
their demands and in their efforts to seize power by force, was the first to shed
fraternal blood and commit such terrible crimes that are difficult to describe. It
destroyed and continued to kill the innocent population. The women were killed
after their limbs were chopped off one by one. Little children were killed in front
of their parents. The two were kidnapped and raped. The priests were crucified or
killed, after having subjected them to martyrdom. Thousands of hostages were
taken, many of them never returned. And recently, they began to brutally abduct
little children from the hands of their parents, a crime that the Greek people had
not experienced since the rule of the Sultans. Dwellings were set on fire, Churches
were burned and desecrated throughout the country, and the unfortunate refugees,
left without shelter and means of subsistence, thanks to the activity of the rebels,
are estimated at up to half a million.
In all this, being witnessed and undeniable, is only a weak depiction of
validity .
P rotiv this Wanton cruelty most naselenіya united vokrug the lawful
Government and defend Sh vѣroy unwavering truth unto his fight for all that is
holy imѣet. But the clever propaganda used by this minority, distorting reality in
order to hide the truth, allowed some persons outside Greece, poorly aware, to
create the impression that it was just an ordinary civil war, in which mutual
destruction takes place on an equal basis. This is deeply wrong. If an attack on
defenseless peasants can be called a civil war, then only then can we say that there
is going to Greece . 86 / civil war. In this struggle, the Greek Government never
used the well-known system of taking hostages..
H aoborot, it vozstavshee protiv minority etim widely enjoyed. The Greek

Government never executed hostages or arrested, but only those sentenced to death
by a lawful public court for very serious crimes, which were proven on the basis of
ordinary criminal law, after the accused were given the opportunity to use all
means of defense.
The government of Grazia three times suggested that the risen return, sharing a
complete amnesty, which is still given to everyone who repent and surrender. The
government opened the prison doors three times and pardoned the criminal
revolutionaries who committed serious crimes. The rebels did not accept the
generous amnesty given by the government and did not leave streams of
blood. They did this either reckoning on victory, or having received an order
from the outside, prohibitingto use it. This is a fair and objective judgment about
Greek things. The Church, as her duty prompted her, made every effort for
pacification and reconciliation. But all the time she ran into refusal from the
bandits and something even more. She came across a complete contempt for the
Christian religion, because their leaders belong to fanatics materialists,
persecutors of the Christian religion , to tѣm, whom Your Beatitude knows
from long ago, and with whom we have met now in turn. But we, sincerely
believing in the invincibility of religion and the Church of Christ according to the
wisdom of our Lord and Savior Christ, never doubted that He would crush Satan
under His feet, crush the atheists with His judgment and grant to the believing and
suffering Christ people, for the sake of the principles of the Cross and the
principles of the Cross. we are fighting. We pray from the depths of our souls to
enlighten the lost and return them to the bosom of the Church and the
Motherland .
In se it unto otvѣt to your letter soobschaem Your Beatitude - irrefutably "...
In your brother and co-minister in Christ, Damaskinos, Archbishop

Akinskiy .
A ѳiny 29 іyulya 1948
P rotopresviter M. Polskіy unto his knigѣ above ( "canonical polozhenіe") daet

huge documentary materіal for suzhdenіya of dѣystvіyah sovѣtskih patrіarhov
Sergіya and Aleksіya and prihodit kb slѣduyuschim vyvodam, Sh which is
impossible not to agree to any nepredubѣzhdennomu Orthodox hristіaninu.
" With the announcement of the Church authorities" - says Fr. M. Polskiy -
“with the godless power of worldly wickedness, which has already flooded the
world with crimes , this is fornication is a big chѣm fornication of the Old
Testament / s. 87 / Churches with pagan powers and gods . Here is an
encroachment on the Ecumenical Church, the Antichrist on Christ and the
perversion of the ways of the Church, its explosion from within, which is done by
the Moscow Patriarchy, which fell into fornication with the Antichrist, who
insidiously offered the world to the Church in order to weaken her influence in
the world . The coming Council, which will come in due time, looking back, will
already unmistakably determine it. "
“The Moscow Patriarchy in modern (1948) its composition is responsible for

its past and for the actions of Metropolitan Sergia, because its leaders, as they were
the closest collaborators of Metropolitan Sergia, also agreed to continue church
administration on the lawless principles established by him. The very same Met.
Sergiy is subject to the Church Court and after death, as a result of which he is also
subject to excommunication. "
“The Moscow Patriarchy, being condemned by the authority of the Spiritual
Council of the Bishops of the Russian Church, who acted with authority during the
persecution, continues to forcibly stay in the head of the Church, and therefore is
subject to the new Court of the Church of the free Church Council, which will be
in the power to elect another to terminate ".
" P odsudnost Patrіarhіi nichѣm inevitable, razvѣ only physical impossibility

etot sud produce at Her inaccessibility of partition Sovѣtskoy power. It can be
postponed for as long as you like, but it is inescapable, just as the condemnation of
the Sergiev Patriarchy is inescapable. "
In conclusion, about. M. Polskiy quite rightly asserts: “parts of the Russian
Church, dioceses and parishes, their bishops, clergy and rank-and-file members,
who are able to carry out insubordination to Moscow. The Patriarchs and cease
communion with her until the Court of Justice of the free Russian Pompous Sobor
is obliged to do this now according to the duty of conscience, the voice of the Truth
of God, and the commandments of the Evangelical commandments and church
law. "
For his "activity" the Soviet Patriarch Alexy received from the God-fighting
Sov. the power of the order, which he wears next to the panagia .
In the relationship of Owls. Churches with Sov. State of Sov. Patriarch Alexiy

calls "ideal". He calls the martyrs and confessors "accomplices of the black soul",
and the leader of the anti-Christian world forces of Stalin - "The chosen one of the
Lord." Therefore, all truly Orthodox Russian people, both in the fatherland (in the
person of the Catacomb Secret Church) and in the “distribution throughout the
whole world” (in the person of the Cathedral of the Russian Church Abroad),
refuse, until the future Court, from any community with the Soviet Church.
As an award for the betrayal of the Church, the Moscow Patriarchy received
from the Soviet God-fighting Government the right to publish the "Journal of the
Moscow Patriarchy", in each issue of which one can find articles inspired by
Sov. power in tsѣlyakh / s. 88 / propaganda of communist ideas. Many articles,
rusches and orders from this magazine are often quoted in the foreign church press
(for example, in the magazine "Prav. Rus".) - without any comments, because
cynicism and lies in them are clear to every honest person.
As a reward for his service to the servants of Satan, Moskovsk. The patriarchy
also received the right to open spiritual schools (Seminars and Academies), whose
professors and students can only be accepted after their approval by the MGB
(GPU) authorities.
As a reward for this "activity", so useful to the atheist owls. the authorities, the
last one grants to the Moscow Patriarchy and the right to Assemblies,
Congregations, Conferences, Sovuschanii, Soborov, with the subsequent editions
of "Duyaniy" of these congresses, in which, along with the church material, there is
a lot of material that is necessary for propaganda. States.
On the day of such materials, which speak of the suspicion of the Moscow
Patriarchy, there are also "The Day of the Council of Heads and Representatives of
the Autocephalous Orthodox Churches in connection with the celebration of the
500th anniversary of the autocephaly of the Russian Orthodox Church." in
Moscow, in 2 volumes, in 1949
And the "Campaign for Peace" with the "Stockholm Proclamation" and "Peace
Congresses" held by Sov. The government in the period of total preparation for a
war with the whole world, - is, of course, with the constant help of the Moscow
Patriarchy, as evidenced by the uninterrupted rumors of the highest Soviet churchly
- the “ special struggle” of the all-religious supporters of the Russian Orthodox
Church mir " , published by the Moscow Patriarchy in Moscow, in 1950
In the meantime, these printed materials Mosk. Patriarchs, compared with

materials, whichare printed in anirrepressible stream in free countries of the world
by representatives of the so-called. The “new Russian emigration”, which escaped
from the hell of Soviet reality, is an extremely valuable material of genuine
historical documents, on the basis of which the impartial history will sooner or
later deliver its truthful conclusion. "Truth is the daughter of time" - says a Latin
proverb. “There’s nothing secret that wouldn’t turn out to be obvious,” says
the Gospel.
PART II. RUSSIAN CHURCH ABROAD.
The path of the Russian Catholic Church.

The Orthodox Russian Church Outside of Russia is, first of all, a part of the
All-Russian Pompous Orthodox Church .
The political events in Russia, after the social Russian revolution of 1917, led
to the unprecedented in the world history of persecution of Christianity and
mainly the Orthodox Church , - one should consider how the events
of religion are significant for everyone who has
For the time being, the Supreme Ecclesiastical Power of the Russian Orthodox
Church in Soviet Russia was internally free - the overseas Rus. Orthodoxy The
church was supposed to be in the canonical community and subordination to this
authority.
The disciple's path is holy. p. Tikhon clearly showed that Sov. the authorities
decided to spiritually enslave the Russian Rights. For this purpose, the Church
intensified persecution every year. To alleviate the unbearable sufferings of the
clergy and the laity, persecuted by the godless power, p. Tikhon went to a whole
series of concessions and compromises. But Sov. the authorities were not satisfied
with these concessions and demanded the full spiritual enslavement of the Church
to the State, increasing the persecution.
D volskaya lie Owls. the authorities first of all consisted in the fact
that religious persecution was called a political struggle, and confession of faith
and truth was qualified as a political crime.
In vain St. patr. Tikhon publicly announced the prohibition of any political
struggle, in vain he himself "repented" of his "political" crimes and declared that
he was "not an enemy" (political) of the Sov. authorities. Sov. the authorities
regarded any purely religious resistance of the believers as political resistance.
P atriarkh Tikhon was horrified to be convinced that the proposal of the

"political demands" of the Sov. power lies beyond the limits of the allegiance of
the Church and Christ.
P ri takom polozhenіi rds. Tikhon considered it impossible and unnecessary
to have in his subordination a free part of the Russian Orthodox Church; he
perfectly understood the enormous significance of the existence of a free and
independent Church abroad.
/with. 90 / n oetomu November 7/20 1920 g. for № 362 and

appeared "Postanovlenіe" communication. patr. Tikhon, Holy Synod and High
Churches. Council of Orthodoxy Of the Russian Church , in which it was said: “In
the case, if the diocese turns out to be outside any communion with the Highest
Church. Managed or the very Supreme of the Churches. Managed chapters with
st. Patriarch, why either cease his activity, the diocese archpriest immediately
enters into intercourse with the archbishops of the neighboring dioceses on the
subject of organizing the highest instance of ecclesiastical power ... in the case of
this impossibility, the diocese archpriest assumes full power. "
E then mudrѣyshee rasporyazhenіe communication. patr. Tikhon was not only

theoretical foreseeable events. The practice of life in the process of war, civil war
and the entire course of the Russian social revolution, when on one side the whole
vast area remained outside the influence of the Sov. the authorities , and on the
other hand, hundreds of thousands (and in the aftermath and millions) of emigrants
and bogens from among the Orthodox Russian population ended up in foreign
countries and thus also became the influence of Sov. power, - demanded the
spiritual nourishment of these believers and their church structure.
About tormented from the center by the front of almost three years of military
struggle, the southeastern parts of Russia were supposed to somehow self-govern,
and on May 6, 1919, the South Russian Church Council took place in the city
of Stavropol Caucasian , which formed the temporary Supreme Church
Administration in the South. East of Russia , which united several vast dioceses.
P stopping this Vysh. Churches. The management was later recognized

by patr. Tikhon and his governing bodies in the highest manifestations of his
power: dedication to bishops (Seraphim of Lubensky, Andrei Mariupolsky),
appointment of bishops to clergy (in South Russia, in Yekaterinoslav and abroad as
judges in Europe) Ekaterinoslavskiy), dismissal (Ioann Kubanskiy).
T a k i m o b r a z o m S o b o r n o y e i s o r g a n i z e d U p r a v l e n і e
was kanonicheskim uchrezhdenіem, and a process for its sostavlenіya (soborom)
and on its priznanіyu rasporyazhenіy Central Vserossіyskoy Church
Authority .
P oslѣ civil war unto kontsѣ abroad in 1920 came a huge amount russkih
bѣzhentsev and emigrantov (up to 2 xs millіon. Chelov.) With their bishops and
priests, by raspredѣlivshis raznym stranam svѣta and partly having joined unto
nѣkotorye prezhnіe russkіe parishes and Diocese, but mainly compiling many new
ones.
P osteopenia, Russian Orthodox flock in truth "across mіru unto razsѣyanіi

sheer" was not only in vsѣh gosu / s. 91 / gifts of Europe and America, but also
boldly at all ends of the world: in China, Korea, Persia, Palestine, South America,
Australia.
The need to have your own world Pravosl. Rus. Church. organization was
obvious. Therefore, in Constantinople, in November 1920, the Russian Orthodox
Archieres who acted with the blessing of the Ecumenical Patriarch composed the
First Council, which renamed the Southern Church. Managed Russia to the Higher
Russian Church Administration. Abroad. In 1921 the Church Administration
moved to Yugoslavia. (At the invitation of the Serbian Patriarch Dimitriy).
P ravosl. Russian Archireysk. The foreign Council was drawn up, of course, on

the basis of the voluntary entry into it of all the available composition of the
Russian archiereevs abroad, and many of them, such as Finland, Lithuanian,
Kharbinsk, Pekinsk, - had constant governing bodies and.
The unification of the Russian Orthodoxy took place. the episcopate gained the

fullness of ecclesiastical authority over all Russian Churches abroad temporarily,
until the moment when the foreign part could again merge into the mainstream of
the Russian Church.
T Which conciliar upravlenіe part church is strictly kanonicheskim kak

konstruktsіi cathedral in its installed canons vselenskago znachenіya, tak and
p r i z n a n і y u p o d o b n a g o n a m e l y, s o b o r n a g o u p r a v l e n і y a -
communication. patr. Tikhon (see the decree of St. Patriarch Tikhon dated
November 7/20, 1920, No. 362 ).
In the Highest Russian Church Administration abroad, and then the Synod of

Archbishops elected by him, they were the executive bodies of the Archireyskiy
Sobor during the inter-council period.
The Council of Bishops itself included the personal and written participation of

34 bishops: Anthony , Metropolitan of Kyiv and Halychyna, President of the
Council of Bishops and High. Church. Management; Anthony , Bishop of
Aleutian; Anastasia , Archbishop of Chisinau; Alexander , Archbishop. North
American; ep. Adam ; Appolinaria , ep. Belgorod, managing the Jerusalem
Mission; Vladimir , Ep. Бѣлостокскій; Benjamin , Ep. Sevastopol., Gavriil ,
ep. Chelyabinsk, Hermogenes , Ep. Ekaterinoslavsky, ruling in Greece, Africa and
Fr. Cyprus; Damian, ep. Tsaritsynsky, chief pastor. Theological College; Elevier ,
Archbishop. Lithuanian; Euphemia , Archbishop. Brooklyn; Eulogius ,
Metropolitan. Western European; Innocent , Archbishop. Peking, Mar-Ilya ,
Ep. Urmia; Jonah , ep. Tianjin; Methodius , Archbishop. Harbin; Meletius ,
E p . Tr a n s b a i k a l ; M i k h a i l , e p . А л е к с а н д р о в с к и й ; M i k h a i l ,
e p . V l a d i v o s t o k ; N e s t o r , e p . K a m c h a t k a ; P a n t e l e i m o n ,
Archbishop. Pinsk; Plato , Metropolitan of North America; Seraphim ,
Archbishop. Finnish;Seraphim , ep. Lubensky, governor of Bulgaria; Sergey ,
ep. Бѣльскій; Sergey , ep. Black Sea; Sergius , archbishop. Japanese; Stephen ,
ep. Pittsburgh; Simon , ep. Shanghai / s. 92 / ski; Theophanes ,
Archbishop. Poltava; Theophanes , ep. Kursk; ( John , Archbishop of Latvia, was
deprived of participation in the Council on local political terms).
And from the composition of the cathedral, some dropped out, but others
arrived (for example, the Cathedral of 1926 named after 27 architects; the
Cathedral of 1946 - 26).
The first foreign Russian Church Council 1921
P oslѣ evakuatsіi iz Crimea Russian Bѣloy Armіi and a large influx of overseas
russkih bѣzhentsev needing unto pastyrskom okormlenіi, nazrѣla need unto
sozyvѣ zagranichnago Russkago tserkovnago Council. Such was also convened on
the initiative of the High Russian Church Administration abroad, headed by the
o l d e s t h i e r a r c h o f t h e R u s s i a n O r t h o d o x C h u r c h , H i s
Eminence Anthony, Metropolitan of Kiev and Galician.
In the " Provisions on the Convocation of the Foreign Assembly of Russian

Churches ", approved on 12/25 July 1921, Higher. Rus. Church Administration,
said the following:
/with. 93 / “ The Highest Russian Church. The government abroad decided at

its Sessions from 6/19 and 8/21 April 1921 to organize a Meeting of
Representatives of the Russian Orthodox Church Outside of Russia for the purpose
of unification, settlement and revitalization of church activity. "
" The composition of the Assembly includes representatives of all foreign

autonomous Churches, dioceses, districts and missions subordinate to the Holy
Patriarch of All Russia as members."
" With obranie pryznaetъ nadъ a polnuyu t vsѣhъ otnosheniyahъ

arhypastыrskuyu Moskovskaho authority of the Patriarch."
" The collection consists of bishops, clergy and mirians."
" In ыborы vъ Sobranie proyzvodyatsya on slѣd. 15 districts and 16

districts. Districts: North. America, Japan, China, Finland, Estonia, Latvia,
Lithuania, Poland, Germany, France, Italy, Serbia, Bulgaria, Turkey, and the Far
East. Regions: Sweden, Denmark, the Netherlands, Belgium, Spain, England,
Switzerland, the Czech Republic, Hungary, Austria, Romania, Palestine,
(Alexandria), Greece, Bizerte.
The event took place in Sremskikh Karlovtsy, in Yugoslavia , from November

8 to 20, Art. style 1921
H and SOBOR were invited 155 chelovѣk chlenov, which arrived with a few
isklyuchenіyami.
The honorary President of the Cathedral was chosen by Saint Demetrius,

Patriarch of Serbia. Among the honorary members were elected - the chairman of
the Council of Ministers of Yugoslavia in the city of Pashich, the Commander-in-
Chief of the Russian Army, gene. Wrangel and others.
The following bishops attended the Council: 1) Metropolitan. Kievskiy and

Galitskiy Antoniy , (President of the Russian Churches. Governor. Abroad and
President of the Council); 2) Metropolitan Platon of Kherson and Odessa ; 3)
Archbishop of Poltava and Pereyaslavsky Keofan ; 4) Bishop of Chelyabinsk and
Trinity Gavriil ; 5) Bishop of Alexandrovsky, manager of the Stavropol
Diocese Mikhail ; 6) Bishop of Sevastopol and all Christ-loving army,
ruler. military and marine clergy Veniamin , (all of the above bishops were
members of the Supreme Church. Administrator.).
In the governing Russian Orthodox Communities abroad: 7)

Archbishop Anastasia of Chisinau and Khotyn(from the Constantinople
district); 8) Bishop Seraphim of Lubny (from the Bulgarian district); 9)
Arhiepyskopъ Volynsky and Zhytomyrskiy Eulogius (vъ West. Evropѣ); Russian
bishops staying abroad: 10) Theophanes , Bishop of Kursk and
Oboyan; 11) Appolinaria , ep. Бѣлгородскій; 12) Sergei , ep. Sukhumsky,
t i m e . m a n a g e m e n t B l a c k S e a D i o c e s e ; 1 3 ) D a m i a n ,
ep. Tsaritsynsky; 14) Mitrofan , ep. Sumy; 15) Hermogenes , ep. Aksai.
With mong chlenov Council were: the book. Vasilchikov, E.P. Kovalevsky,
Protopresbyter G.I. Shavelsky, prof. prot. A.P. Rozhdestvenskiy, kn. G. N.
Trubetskoy, A. V. Kartashev, prot. G.I. Lo / s. 94 / mako, gr. P. N. Apraksin, A. V.
Vasiliev, prot. V. Vostokov, gr. Olsufiev, gr. M.N. Grabbe, gr. P. M. Grabbe, cap. I
rank A.A. Svѣchin, gr. Bobrinskiy, prof. Pogodin, archim . Tikhon,
gen. Yuzefovich, book. P. S. Putyatin, P. V. Skarzhinskiy, prof. Novgorodtsev,
prof. Troitskiy, prof. Vernadsky, N.E. Markov, Prince. A. A. Shirinskiy-
Shakhmatov; and many other prominent ecclesiastical, military and political
figures.
There were very important points in the“ Order ” to this Council: “The special
duties and the main responsibility before God and the Church lie with the
bishops. According to the sacred canons, they have been assigned both preferential
powers and special power, and therefore the bishops form the Council of Bishops
of the Church Assembly ”(paragraph 44).
" At the time of the General Ecclesiastical Assembly, the Council of the
Assembly and the Presbyters' Council go back to the approval of the Council of
Bishops and are valid only after they sign the decrees."
" In case of necessity, the Episcopal Council has the right to close the Church
Assembly."
With obor (or whatever it was first called the Collection), the metropolitan
opened his speech. Antonia, describing the position of Ros. Right. Churches in
Sov. Russia and abroad. Then it was unanimously decided to send a private
telegram: to His Holiness Patriarch. Tikhon, St. The Serbian Patriarch, the Serbian
King, the Sovereign Empress Maria Zeodorovna, the Council of Ministers and the
People's Assembly of the Serbian Kingdom and the Commander-in-Chief of the
Russian Army, Gen. Wrangel with the Army.
P oslѣ this was heard by weight Privѣtstvіy.
H and Zasѣdanіi 12/25 November 1921 Sobranіe standing listened to

soobschenіe about tom, that HIH the Empress Marija Ѳeodorovna graciously thank
izvolit Sobranіe Russian Church for prayer and vyrazhennyya im feeling. This
message caused unanimous and loud cries of "hurray" from all those present in the
Assembly.
H and Zasѣdanіi 13/26 November 1921 on the famine unto Owls. Russia and

the need to help the starving, Archbishop Anastasiy uttered a hot laugh, in which,
by the way, he said: “Now, let me stop your attention to the question of how to help
the starving population, our suffering brothers in Russia. To ask, to persuade the
executioners to leave, to end the martyrdom is the same as wanting the tiger to
release its victim from its teeth; to address with wishes to the most suffering
population, of course, is useless; but we have one means - to appeal with an appeal
to the whole world; he must not allow the extinction of the Russian people. Of
course, we cannot say more eloquent than what St. patr. Tikhon in his Messages,
but we must and can ska/with. 95 / to find stronger what he could not say in his
position: we must say that the vigilance experienced by the Russian people is the
result of the wild, depraved, bloody regime of the executioners of Russia; the
British, for example, have already learned what Bolshevism is; The Washington
Conference strives for peace, but this peace will not exist until then, until Russia
comes to peace. If we were in states, we would have to send missions everywhere,
which, like Peter Amyensky, would go around the whole world, opening his eyes
to the Russian things ... , but we must boldly say: non possumus (we cannot). None
of us has the right to cross the Soviet threshold for union, for this is no longer a
union, but enmity against God. We must resist this temptation. We must also
establish a prayer in churches for all those who died for faith, the king and the
Fatherland,
The Kommersant zasѣdanіi 16/29 November byl vyslushan doklad VM

Skvortsov of missіonerskoy rabotѣ. In this report, it was pointed out to the great
danger that Baptism, Adventism, Theosophy, Occultism and, especially, Socialism
in the form of Bolshevism and Communism represent. Anti-Christian scholarship
is often carried out under the flag of charitable, obviously Masonic institutions,
such as the Christian Youth Union, Mayak Society, etc. No less danger is the
propaganda of Militant Catholicism, which is carried out in a planned and versatile
manner, chiefly. image. among influential Russian circles and young children of
bogens.
In b zasѣdanіi 19 of November / Dec 2. , the resolution of the Department on

the spiritual revival of Russia was reported: “Recognizing that the spiritual revival
of Russia can be accomplished only under the blessed influence of the Church, the
Russian Church Council Abroad sees the following path, leading to such a revival:
1. In personal life - in a radical change in the worldview of each, expressed in a

resolute rejection of false modern materialistic scholarships, in the assimilation and
deep penetration of pure Christian scholarship, preserved in the life of the
Orthodox Church.
2. In family life - in the health of the family, which is possible only with the
rejection of such widespread frivolous views on marriage and with the assimilation
of the sublime and strict study of marriage, as an inseparable union in the image of
the union of Christ with the Church, of the family, as of the small Church, and
about the Christian education of children, as the first, main and sacred duty of
parents.
/with. 96 /
3. In the life of the Public - in the penetration of all the consciousness of the

Christian duty to honestly and selflessly serve the common good in mutual love
and forgiveness, in the substitution in public life and school of all foreign Orthodox
Christians and the Russian nationality by their own organizational work, relatives
and Orthodox for the salvation of the Motherland.
4. In the life of the state - in the conviction of everyone and everyone that the
salvation of Russia is possible only with a complete and unconditional renunciation
of the senseless and merciless rebellion, called the Russian revolution, the
arrangement of state life on the basis of Russian justice of Christianity and
faithfulness sacrifice yourself for the good of the Fatherland.
5. In the life of the Church - in the consciousness of every Orthodox Christian

as a living member of the Church and the resulting obligation to strictly observe
the commandments of God, the canons and statutes of the Church, to attend divine
services, to confess and commune the parishes of the Holy Mysteries, and to
diligently establish ...
From among the numerous Messages, resolutions and lectures adopted by the

Russian Church Abroad (see " Danyania R. Z. Ts. Cathedral ", Wed Karlovtsy
1922), the special meaning of the name was: " Messages to Chadam
Rus. Right. Churches, in the dissolution and exile of the existing ", and"
The message to the world conference "(Genoese).
The first Message said:

“ Into the beloved in Christ Jesus.
The God's right hand is stretched out over us. For grave sin, Russia is suffering
immensely, people are scattered throughout the whole of Russia. Nt mѣry and
borders of crimes that defiled the Russian land. Churches have been desecrated,
holy places have been desecrated, there is a struggle against God, blood is being
shed. Even the blood of the Anointed One of God was shed, martyrically ending
his earthly path. The land has become scarce, people are dying, the power is
godless , the Church is persecuted. In the darkness of the Russian land, and the
human mind in vain seeks ways of salvation. The mercy of God, on the verge of
despair, has left the people maddened by horror and grief with an inextinguishable
svetoch - the Orthodox Church. In the paths of Providence, the Russian Church
was headed by the Holy Patriarch, so that the hope and unity of the Russian might
live in the unity of the Church.
In grief and torment, Russian people in Russia came under the church roof.
The churches are overcrowded, the cry of repentance, the cry for mercy, for the
power that protects life and work, protects the Christian soul, is tirelessly
carried. The power of God's yoke has not yet been fulfilled, the sorrows have not
ceased.
/with. 97 / H ash dolg on chuzhbinѣ, unto razsѣyanіi sohranivshih life and

sorrows znayuschih kotoryya istreblyayut homeland and Her narod - to be united
unto hristіanskom duhѣ collected beneath znamenіem Cross, beneath sѣnyu Vѣry
Orthodox, unto ustavah Russian Church.
H asa haunting prayer to God the Merciful kb da budet neprestannym

vozdyhanіem: yes prostit Lord nam and zemlѣ our tyazhkіe grѣhi and
prestuplenіya our yes prosvѣtit nash razum svѣtom truth, the heart - plamenem
love, yes ukrѣpit will on putyah truth.
And from the earliest times she was saved and the Russian Land was built in
vkakh, by the prayers of saints and ascetics, by the royal labors of their Anointed.
And now, let our prayer burn vigilantly - may the Lord show the way of
salvation and construction of the native land; let him give protection to the faith
and the Church and the whole Russian land, and let him realize the heart of the
people; may return to the All-Russian throne the Anointed One, with the strong
forehead of the people, the legitimate Orthodox tsar from the House of Romanov.
M olyas of proschenіi grѣhov asking svѣta unto putyah buduschago yes

vozmet the vsyakіy burden of his brother, so that the combined vѣroyu and
lyubovіyu we vsѣ came unto dom her when Lord otkroet nam door kak one flock
edinago Shepherd, Sh sacrificial readiness to serve the native land and the good of
the people.
D and blagoslovit God will vsyakіy trud and podvig benefit the Orthodox
Church and its construction osvyaschennago Rossіyskago state.
P redsѣdatel Russian. Download Church Cathedral
Metropolitan Anthony.
" P oslanie kъ Mirovoy conference" (Genoa) hlasylo slѣduyuschee:

" With mong sets narodov who received the right to vote at the Genoa
Konferentsіi do not budet only predstavitelstvovat dvuhsotmillіonny narod russkіy,
because you can not also call their representatives and pritom only, by his captors,
kak could not unto srednіe vѣka recognize gunnov representatives frankskih and
germanskih the tribes of Europe, although among the Hunnic leaders, of course, a
few percent of traitors from the European peoples managed to get in, just as among
our communists - Jews, Latvians, Chinese - a known percentage of Russians got in,
and that mostly not in the first roles. However, if the leaders / s. 98 / Bolsheviks
and were not foreigners and non-Russians, then what kind of logic can recognize
the right of people's representation for those who set themselves the goal of
completely destroying popular culture, that is, first of all, what the people lived for
almost a thousand years - its religion, what He continues to live even now,
enduring a cruel persecution to his native faith, being deprived of the most sacred
for him - the Moscow Kremlin - churches and all almost Russian monasteries,
which were in his eyes the beasts of life, scattered across the face of the entire
Russian land. The Bolshevik conquerors executed hundreds of thousands of
Russian people, and now they are starving and cold by millions. Where was it
heard that the interests of the sheep flock were represented by its exterminating
wolves? If I were to ask the sheep, not yet torn by wolves, what they would like for
their well-being, then a single friendly cry would be heard in the answer: remove
the wolves from us. It would be so if the sheep could speak; so it is with the
Russian people, who are so downtrodden and terrorized that they cannot raise their
voices and are deprived of the physical opportunity to let themselves be heard by
enlightened Europe and the whole world.
About dnako this hostel voice is not without trehmillіonnaya Russian

emigratsіya, which also has an authentic narod russkіy, vystupivshіy unto their
time Sh oruzhіem unto rukah to defend their Motherland on vsѣh his okrainah unto
ryadah Dobrovolcheskih Armіy or prisoedinivshіysya kb ih rabotѣ unto zvanіi
duhovnyh pastors, teachers , doctors, sisters of mercy, etc. and entailed their
families ...
In this emigration, in which both the intellect and the active will of the Russian
people were embodied, they united abroad from three, and even four, parts of the
light at the Church Council in Serbia, in Sremskikh Karlovtsy, in the full
complement of their representatives from each elected and in a significant colony,
in November of the past year.
From the start, this unanimously authorized his Presidium to appeal to

the World Conference with a plea for the salvation of the people who, in the
continuation of almost two centuries with knightly dedication, rushed into the
middle of international dramas to protect the oppressed, to defend the right and
humanity, and not looking for anything his vocation to serve all humanity "...
The hot Exclamation ended with the following Appeal:
" H arody Europe! Peoples of the world! Please welcome our kind, open,
noble-hearted Russian people, who have fallen into the hands of the world's
villains! Do not support them, do not strengthen / s. 99 / them against your
children and grandchildren!Better help the honest Russian citizens. Give them
arms, give them their volunteers and help expel Bolshevism - this cult of murder,
robbery and blasphemy - from Russia and the whole world. Welcome the poor
Russian bogies, who, for their patriotic feat, are doomed among you to hunger and
cold, to the most dirty work, who are forced to forget everything they learned and
be deprived of even such necessary comforts of life that are available to the last
illiterate laborer. They are in the face of a good half of their officers, generals and
soldiers are ready to take up arms and go on a campaign to Russia in order to help
her out of the shameful slavery of robbers.
P Omogoy im implement its patrіoticheskіy dolg not let die your vѣrnoy
soyuznitsѣ-Rossіi who never forgot svoih friends and ot soul forgave tѣh who
temporarily byl Her vragom.
E If help vozstanovitsya historical Rossіi, soon ischeznut tѣ until

nerazrѣshimyya politicheskіya and ekonomicheskіya zatrudnenіya kotoryya
around mіru sdѣlali life is so hard; only then will the "desired world for all" return
to earth (Ephesians 8:13).
P redsѣdatel Executive. Russian. Church Administration Abroad
Anthony, Metropolitan of Kiev and Galicia.

Closing V.TS.U. and the formation of the Holy Archiereyskogo
Sanod.
By the way, it was to be expected that this Foreign Church Council , which was
widely known worldwide under the name "Karlovatskago", aroused great anger
among the Communists in Soviet Russia (for the "appeal" to the world
conference ). From Patriarch Tikhon Sov. the authorities began to demand
repressions against the foreign Russian Orthodox Church. In heavy compromises
with the Sov. power, hoping to achieve some kind of relief in the persecution,
St. Patriarch Tikhon issued on April 22 (May 5) 1922 a decree on the closure of
the Foreign High Church Administration.
In reply to him, on August 31 (Sept. 13), 1922, the Archiereisk Cathedral
Abroad ruled: “In the execution of the Decree of the Patriarchate / s. 100 / ha and
its Sunoda and Council - to abolish the Supreme Church Administration. On the
basis of the same decree of the Patriarch and the same governing bodies under him
from November 7 (20), 1920, No. 362 , to form the Provisional Holy
Archbishop of the Russian Orthodox Church Outside of Russia . "
T akim obrazom, vysshіy kanonicheskіy organ of ecclesiastical authority

abroad - Arhіereyskіy SOBOR, nikakim prikazom not closed and not licentious,
remained unto silѣ to Higher Church Upravlenіe, kak its executive organ, zamѣnit
drugim - Arhіereyskim Sѵnodom.
B is Arhіereyskіy SOBOR rѣshil correctly by going to a new osnovanіe for

prodolzhenіya suschestvovanіya his upravlenіya, svidѣtelstvuyut dѣystvіya
ecclesiastical authority unto etot moment unto Owls. Russia.
At Kazom on May 5 A.D. Art. Patriarch Tikhon closed the Foreign Church
Administration, and a few days later, on May 16, due to his arrest, he transferred
“all power” to Metropolitan Agagangel, on the basis of the 1920 resolution; and
Metropolitan Agagangel, sent from June 18, asks the diocese archiereev to "now
govern their dioceses independently," in accordance with the same Resolution.
The stoppage of 1920 was given mainly for the time when the moment
indicated in it will come, that is, when the activity of the Patriarch and other higher
church bodies will cease. This happened at the time of the receipt abroad of the
Decree on the closure of the Church Administration.
T akim way, the law on decentralization, on the management of the localities,
in connection with the persecution of the Church in the Sov. Russia and the
separation of the parts of the Church with its center, the canonical foundation and
confirmation of the church authority of the Archiereyskogo Sunod abroad. The
activities of the Archireyskogo Cathedral abroad continued and no new bans were
sent to its address. The canonicity of a single foreign church administration , from
the moment of its appearance, in the Sov. Russia was not subjected to any doubts,
and this management, when it was precisely the Archiereyskiy Sunodom, the
Russian episcopate defended there from the encroachments of the Sov. power until
1927
About formed in 1922, the Archiereiskiy Sunod carried out a great deal of
work to unite separate Russian churches in different parts of the Holy. Particularly
important was the entry into the Church Abroad of Orthodox people in the Far
East. The local hierarchy, which did not recognize the Soviet power, and was cut
off from the Patriarch, acted on the basis of the decree of 1920 and, according to it,
merged with the Archbishop Council and / s. 101 / Sѵnodom. The main centers
were Beijing, where the Archbishop stood at the head of the Russian Ecclesiastical
Mission, then the Metropolitan, Innokentiy, and Harbin, where numerous Russian
parishes were headed by the Archbishop, then Metropolitan Metropolitan. Their
deputies later were Archbishop Simon, earlier vicar of Shanghai, and Metropolitan
Meletius. "Chinese Blagovestnik" was published in Beijing, and "Heavenly Khlѣb"
was published in Harbin. In Harbin, the Institute of St. Vladimira ”, the theological
faculty, which was then of great importance. All the clergy and flock in the Far
East have shown special steadfastness in faith to the Archiereyskiy Sunod.
The Russian parishes in South America also obeyed, of which Buenos Aires
was the most remarkable. The Orthodox Mission in Palestine developed its
activity, at the head of which for a long time was the Archiep. Anastasiy.
The relationship between the Cathedral of the Russian Church
Abroad and the Moscow Patriarchy of Sergius after 1927.
" A eklaratsіya" 1927 Metropolitan Sergіya set pered Arhіereyskim
Zagranichnym Soborom new problem: kak slѣduet treat kb Sergіevskoy Sovѣtskoy
Patrіarhіi? The question was that it was necessary to decide in a certain way:
whether to go with Metropolitan Sergiy, who entered into cooperation with the
godless power, or to solidarize with the spiritual Council of Bishops, clergy and
laity, who departed from Sergiy?
About tvѣtom on "Deklaratsіyu" Metropolitan Sergіya and vsѣ sobytіya 1927

(protests and waste Sh prekraschenіem obschenіya ot Metropolitan Sergіya number
of outstanding іerarhov Sh ih eparhіyami, preschenіya on otoshedshih by
Metropolitan Sergіya, etc.....) - was opredѣlennoe Postanovlenіe Of the Council of
Russian Archiereevs abroad : “The foreign part of the All-Russian Church must
stop administrative intercourse with the Moscow Church authorities, in view of the
impossibility of normal intercourse with her and in view of her enslavement by the
godless Soviet power, which deprives her of her freedom of freedom in her will.
/with. 102 / B To liberate our іerarhіyu unto Rossіi ot otvѣtstvennosti for

nepriznanіe Sovѣtskoy power overseas part of our Churches continue to
vozstanovlenіya normalnyh snoshenіy Sh Rossіey osvobozhdenіya and to our
Church ot gonenіy godless Soviet. authorities, the foreign part of our Church
should be governed by itself, according to the sacred canons, determined by the
Council of 1917-1918. and the Resolution of the Patriarch of November 7 (20),
1920, No. 362 , with the help of the Archbishop's Council and the Council of
Bishops.
The agrarian part of the Russian Church regards itself as an indissoluble,

spiritually united votvia of the Great Russian Church. She does not separate herself
from her Mother Church and does not consider herself autocephalous. She still
considers Metropolitan Peter to be her Head of the patriarch, and honorshis name
during the divine service.
In response to the declaration of the "Declaration" of Metropolitan Sergiy: “we

demanded from the foreign clergy to give a written commitment of complete
loyalty to the Soviet government in all its public activity; failure to give such an
obligation or violating it will be excluded from the clergy subordinate to the
Moscow Patriarchy "( Epistle July 16/29, 1927 ), - the Cathedral of Archives
abroad, in the same definition, stated:" about the probability of the Sov. the
government, as a non-canonicaland very harmful for the holy Church "..." If,
however, the decree of Metropolitan Sergiy and his Sunod on the exclusion of
foreign bishops and clergymen who did not want to sign a signature on the nobility
of the Sov. government, from the composition of the clergy of the Moscow
Patriarchate, then such a resolution will be non-canonical . " ( District Message
Aug. 27 / Sept. 9, 1927 ).
On May 9 , 1928, by the decree of Sergievskiy Sѵnod, No. 104, the foreign
Archireyskiy Cathedral and Sѵnod were declared abolished and all their actions
canceled.
E is clearly noncanonical rasporyazhenіe could not, of course, imѣt no realnago

znachenіya, kromѣ that clearly reported of razryv Sovѣtskoy Patrіarhіi Sh duhom
letter and strictly kanonicheskih ukazov Patrіarha Tikhon (unto particularly Sh
Ukazom number 362) and Sh duhom and letter Postanovlenіy Moskovskago,
tserkovnago Cathedral of 1917-18
June 22 , 1934, after a long fruitless correspondence with the Serbian Patriarch
Varnava, who is Met. Sergiy tried to win over to his side, Sergiyevskiy Sonod
rѣshil “the Karlovtsy group, as disobedient to the legitimate clergy and teach /
s. 103 /tors of schism (!?), to hand over to the Church court with the prohibition of
the clergy pending trial or repentance. " When the Moscow church delegation
appeared abroad, then, it seemed, the reason for the rupture of the episcopate
abroad with the Moscow Church authorities ("the impossibility of normal
intercourse with it") disappeared. But another reason, indicated by the Council of
Archives in 1927 - “the termination of administrative intercourse with her in view
of her enslavement by her godless Soviet power, depriving her of freedom in her
will and canonical administration of the Church” - remained in full force.
In 1945, a delegation from the Soviet Moscow Patriarchy again appeared
abroad, which circulated the "Appeal" of the Soviet Patriarch Alexia from 10
Aug. 1945 to the archpastors and clergy of the so-called Karlovatskiy group,
inviting her to bring repentance; otherwise the decisions of 1934 will be confirmed.
In October 1945, Metropolitan Anastasiy (who headed the Cathedral Church
Abroad after the death of Metropolitan Antoniy in 1936), theHead of the Catholic
Church Abroad and the President of the ArchbishopSanod, gave a patron to the
“Russian Orthodox people,” he gave Alexia.
In his message, Metropolitan Anastasiy wrote: “The bishops, clergy and laity

subordinate to the jurisdiction of the Foreign Archpriest Sѵnod have never broken
the canonical, prayerful and spiritual unity with their Mother Church.
P redstaviteli Orthodox Church were forced to interrupt obschenіe except with

the highest ecclesiastical authority unto Rossіi because she was the retreat ot the
way of Christ's Truth, and the Truth and cherez then rip spiritual ot of Orthodox
Bishopric of the Church Rossіyskoy, which we do not perestaem offer their
molenіya for kazhdym bogosluzhenіem, both together and away from the faithful
Russian people, who have remained the guardian of piety in Russia since ancient
times. "
Apr 27 . (May 10) 1946 in Munich, in Germany, the Archbishop Council of the

Russian Church Abroad met, bringing together 26 bishops, of which 16 were
present in person. This Cathedral determined:
“ The Supreme Church Administration in Russia, in the face of the current

Head of the Russian Church, Patriarch Alexy, has repeatedly addressed foreign
bishops with admonition to enter the canonical subordination of the Patriarch, but,
obeying the moral imperatives of our pastor, call up to tѣkh pore, / s. 104 / while
the Supreme Church Power in Russia is in an unnatural alliance with the godless
power, and while the entire Russian Church is deprived of the true freedom
inherent in her divine nature.
MWe do not want to close our eyes to the fact that Sov. power from the time of
the war was to return to the Church some of the legitimate rights taken away from
her. However, the freedom given to the Russian Church is very limited and, at the
same time, more external and seeming, more genuine and substantial. This
freedom must be redeemed, moreover, by such obligations imposed by the
authorities on the clergy, which do not correspond to the high dignity of the
Church. If the communist government in Russia wants to show real respect for the
Russian Church and create normal conditions for her activity, she must give her
complete freedom in the implementation of the vocation indicated to her on earth
and provide her with such a legal status as she used to enjoy in Orthodox
Russia. oral and written preaching of the Word of God and religious education of
young generations.
Mr. Lubok sozhalѣya of tyazhelom and zavisimom nynѣshnem polozhenіi

іerarhіi and clergy unto Rossіi, we do not hotim demand ot nih neposilnyh zhertv
and impose on ih shoulders neposilnago burden, but not mozhem sorrow does not
indicate that the highest іerarhіya Russian Church began to nevѣrny and a
dangerous path, since on one side it is silent about the bitter one for the Sov. power
the truth ,presenting the position of church and social life in Russia not as it is in
reality and forgetting the sayings of Gregory the Theologian that in such cases
"God is given over to silence" and there has never been in Russia from the side of
the Bolshevik government, and thus mocks at the suffering feat of many holy
martyrs and martyrs, whom she dares to equate with political criminals who have
allegedly suffered just punishment from the government. This is a truly great sin of
blasphemy against their sacred memory and slander against our Mother Church,
for which the hierarchy and especially its leader will give a heavy answer before
God and the judgment of history.
/ s. 105 / Cbowing in reverence for the image of our great passion-bearers who
suffered for Vira and God's Truth, we fervently pray for their repose, as well as
other numerous Russian people, especially about the thousands of military men
who accepted the martyrdom of the so-called cruel deaths from the cruel ones. We
hope that the sacrifice of tѣkh and others was not in vain, that a new free Russia
will be erected on their martyr's bones, strong in its Orthodox Truth and fraternal
love, with which it has shone the world from time immemorial. And then all her
scattered sons, without any compulsion or violence, but freely and joyfully, will
rush from everywhere into her mother's embrace. In the awareness of our
indissoluble spiritual connection with our Motherland, we earnestly ask the Lord
so that He may soon heal the wounds inflicted on our Fatherland so hard for him,
Signed: President of the Council of Bishops Metropolitan Anastasia; Members:

Archbishops - Panteleimon, Benedict, Philo; bishops - Leontius, Demetrius,
Anastasius, Stephen, Eulogius, Gregory, Theodore, Alexander, Anaanail. The
secretary is Bishop Seraphim.
The life and work of Metropolitan Antoniy (Khrapovitsky).
M itropolit Antonіy born unto ancient noble semѣ Hrapovitskih March 17,
1863, unto a. Vatagino, Novgorod gubernia, Krestetskago uzda, receiving the
name of Alexia at baptism . A huge influence on the religious development of
Alexia Khrapovitsky was made by his mother Natalya Petrovna, nee
Verigina. Unforgettable impressions on the soul of the child were made by the
ancient Novgorod shrines, among which he grew up.
U of okonchanіi 5th SPB gimnazіi (with gold medal), Hrapovitskіy young man,
by his own zhelanіyu postupil unto SPB Theological Akademіyu that okonchil
unto 1885 cherez 4 days poslѣ okonchanіya Akademіi May 18, 1885, on prinyal
monk Sh imenem Antonіya ... On September 30 of the same year, he was ordained
in the hierarchs and was appointed assistant inspector of the SPB. Theological
Academy, with leaving at the Academy to prepare for professorship. After 4
months, after refusal to fulfill the requirement / s. 106 /Vania of the Rector of the
Academy about secret supervision of students, he was translated by the teacher of
the Kholm Spiritual Seminar in 1886-87 academic. g., after defending the thesis,
Fr. Antoniy was elected associate professor of St. Petersburg. Of the Spiritual
Academy for the Department of the Old Testament. In 1889 he was appointed
Rector of St. Petersburg. Seminars, and after 4 months, at 27 years of age - the
Rector of the Moscow Theological Academy. After 5 years, in 1894, having
disagreed with the representatives of the old state system of education of youth, he
was transferred to the deep provinces of the Rector of the Kazan Theological
Academy. In 1897 he was erected (at 34 years of age) in the rank of Bishop of
Cheboksary, and in 1900 he was appointed the Ufa Diocese Archpriest.
In Ladyka Antonіy byl vydayuschіysya pedagog: vkladyval on his whole soul
unto dѣlo vospitanіya youth and his privlechenіya kb sluzhbѣ Church Bozhіey,
glavnym obrazom unto monasheskom zvanіi. In 1902, Vladyka Antonii was
transferred to Zhitomir / s. 107 / to the Volyn kaѳedra and remained there for 12
years. For these годы дѣятельность Владыки пріобрѣла Всероссійское значеніе,
будучи чрезвычайно широкой и разнообразной. Онъ боролся съ революціей,
съ католической пропагандой, отстаивалъ необходимость реформы
духовныхъ заведеній и принималъ самое дѣятельное участіе въ дѣлѣ
подготовки созыва Помѣстнаго Собора и возстановленія патріаршества. При
этомъ онъ сохранялъ самыя близкія отношенія со всѣми четырьмя
Духовными Академіями. Будучи на Волынской каѳедрѣ, Владыка состоялъ
членомъ Св. Правительствующаго Сѵнода, являясь въ его составѣ одной изъ
главныхъ опоръ Всероссійской Православной Церкви. Нѣсколько разъ
поднимался вопросъ о назначеніи его на столичную каѳедру, но препятствіемъ
для выдвиженія его на постъ всероссійскаго значенія являлась яркая личность,
твердость и безкомпромиссность его правыхъ убѣжденій.
P ered samym nachalom first mіrovoy war unto the Lord 1913 byl pereveden to
Kharkov kaѳedru, which remained vtechenіe 4 lѣt, until 1917 Poslѣ revolyutsіi
1917 Lord Antonіy , eliminated Sh Kharkov kaѳedry went unto Valaamskіy
monastery rѣshiv devote himself theological and literary activity. But after a few
months he had to go to the All-Russian Church Council of 1917-1918, to Moscow,
to which he was elected from the Russian monasticism. At the Church Council,
Vladyka was the main proponent of the restoration of the patriarchy. To a large
extent, the rise of his influence, the Cathedral took the decision to restore the
p a t r i a r c h y. W h e n t h r e e c a n d i d a t e s a r e e l e c t e d t o p a t r i a r c h s ,
Vladyka Antoniyreceived the largest number of votes. But the lot, as is known,
fell on the then Moscow Metropolitan Tikhon , who was elected Patriarch.
At the time of the Council, Vladyka Archbishop was elevated to the rank of
Metropolitan of Kharkov, being elected to this chair by the Eparchial Assembly,
and then was soon elected to the Kiev council.
With the arrival of Petliura in power in Ukraine, Vladyka Anthony was

arrested and sent to Galicia, to the Buchach Monastery, where he was under arrest
for 8 months. At the request of the Entente states, Vladyka was released and
returned to Kiev. But from Kiev he soon, under the circumstances, had to go to the
territory of the Volunteer White Army in the city of Novocherkassk , where he
became the head of the Supreme Church Administration. After evacuation from the
Crimea, Vladyka arrived in Constantinople, from where he was at / s. 108 / glashen
patriarch Dimitriem in Yugoslavia, in which he lived for 15 years, standing at the
head of the Church life of Russian Russia.
H cientific-theological and literary dѣyatelnost Vl. Metropolitan Antonia (who

received the title "blessed") was extremely prolific and varied. His candidate and
master's theses were devoted to religious and philosophical problems:
"Psychological data in favor of free will and moral responsibility." Then there are
studies in the field of dogmatic, moral, accusatory and pastoral theology and
numerous philosophical, literary-critical and journalistic articles, words and
words. Metropolitan Antonii had over 100scientific, theological, philosophical and
literary works, not counting words, speeches and small articles. (See their full listin
"Collection of favorites. works ”- to the day of the 50th anniversary of his
priesthood. Bulgrad, 1935).
D about his death (unto 1936) Lord mitropolit Antonіy stoyal in glavѣ
Arhіereyskago Cathedral and Cathedral Sѵnoda Russian Orthodox Church, the
dish independence and purity of the Russian Orthodox Church and the annual
convening of sѣzzhayuschihsya vsѣh kontsov mіra remaining vѣrnyh іerarhov
Russian Church.
He personally visited many countries, having visited the Holy Land, in Akon,
in the countries of Central Asia, in Paris, London, Berlin, Brussels, Vanu,
Budapest, Prague, Akinakh and Yugoslavia. Vladyka sent out archiereevs to almost
all countries of the world, ordaining them in the city of Bulgrad.
At nъ prynymalъ also uchastie vъ yntronyzatsiy Moving forward Rumыnskaho

Patriarch Miron vъ Buharestѣ.
About bschestvenno political dѣyatelnost Vl. Antonia was huge. He used

every opportunity to draw the world's attention to the terrible plight of the Russian
people. For this purpose, he sent out many addresses to the heads of Orthodox and
heterodox churches and to the heads of governments of the whole world.
With the end of the great saint of the Russian Diaspora, the former teacher of
the whole generation of theologians and hierarchs, on July 28 (August 10), 1936 at
9.20 pm, in the city of Sremskikh Karlovtsy in Yugoslavia.
The Second All-Diaspora Council of the Russian Orthodox Church

Outside of Russia in 1938
2 / January 15, 1935, eighteen months before his death, Predsѣdatel
Arhіereyskago Sѵnoda Russian Orthodox Church Blazhennѣyshіy
mitropolit Antonіy sdѣlal doklad Arhіereyskomu Sѵnodu the desirability of
convening the Second Council Vsezarubezhnago Sh uchastіem representatives of
the clergy and mіryan. In this report, Met. Antoniy wrote:
“ The words in which our Church exists abroad, which does not have any
support from the government and is growing in a very significant population
thanks to the work of pious parishioners, make it necessary to involve
representatives of the flock in the immediate participation not only in parish, but
also in public affairs. Such participation of them at the Councils in Moscow,
Stavropol, and then in Sremskikh Karlovtsy in 1921 was undoubtedly very useful
in many respects. It is very important for us hierarchs to learn from the
representatives of the flock about its spiritual and other needs, and on the other
hand, the policy developed with the participation of the clergy and the laity can be
based on a more comprehensive and detailed discussion.
It goes without saying that speaking about such a benefit of the participation of
clergy and laity in the Cathedral work, we by no means mean the implementation
of some kind of church-democratic program. Hierarchical supervision and law, or
more precisely - the duty of the bishops to pronounce the decisive word must, in
accordance with St. canons and practice of the last Russian Councils, to remain
unshakable. However, it should be noted with satisfaction that up to now at our
Councils - as the secular people especially zealously guarded the preservation of
the fullness of the canonical rights behind the hierarchy. Abroad, there is only one
Cathedral with the participation of clergy and miryan. The draft of the convocation
of a second such Council remained unfulfilled for various reasons, one of which
can be considered the emerging church turmoil. The softening of church divisions
that has occurred in recent times gives reason to say that the last reason, if it has
not disappeared, then in any case cannot be considered sufficient for the further
postponement of the Council, which, if it turns out to be unable to lead to unity, all
the same, it is important for the Russian Church Abroad, united around the
Cathedral of the Archbishop and the Sunoda. Do not forget thatThe First All-
Foreign Church Council, which had a place in Sremskikh Karlovtsy in 1921 ,
although it is subjected to various reproaches / s. 110 /us, nevertheless, he
contributed a lot to the strengthening of the organization of the Church Abroad. In
the same way, one cannot but note the good significance of the diocese assemblies
in some of our dioceses, such as, for example, Harbin. All this gives us reason to
expect that the convocation of the now All-Foreign Council would contribute to the
cohesion of the Church Abroad, the consolidation of its organization and the
streamlining of its property status. But no less, if not more, an important task for
the Council will be to indicate to the Orthodox Russian Abroad the paths of
spiritual revival and enlightenment of emigration, to discuss and work out ways to
fight against sectarianism, anti-church currents abroad, and, finally, to the extent
possible, inflicted wounds on souls church turmoil. For this purpose, I would
gladly welcome the participation of representatives of Russian church
organizations at the Council, are not currently with us in full unity, provided, of
course, that they express their readiness to accept the execution of the resolution,
which will be passed by the Council with the equal participation of their
representatives. We have repeatedly invited those who have departed from us to
restore the unity; I think that a new invitation of them and representatives of their
flock to the Cathedral cooperation could serve the cause of the church association.
"
In the conclusion of his report, Met. Antoniy proposed to create a Pre-Council

Commission at the Archiereyskiy Sunod, under the chairmanship of
Archbishop Anastasiy . Such a pre-council commission was formed and the
Council was supposed to convene in 1936. However , due to a number of
circumstances, the convocation of the Council was postponed. In 1936,
Met. Anthony, which also prevented the convening of the Council. Finally, the last
was convened in 1938.
In the "Order" to this Council, among other things, the following provisions
were indicated:
" With the defense of the Russian Orthodox Church Outside of Russia, with
the participation of the clergy and laity, must act on the basis of the Word of God,
the sacred canons and statutes of the Russian Orthodox Church, since these statutes
are applicable to the conditions of the modern church life of the Church Abroad."
" The Second All-Foreign Council of the Russian Orthodox Church is

convened on the territory of the Serbian Orthodox Church, under the auspices of
the Holy Patriarch of Serbia, who is the honorary Presenter of the Council."
" E bishops, members of the Council, form the Council of Bishops, to whom
the deciding voice belongs according to all resolutions of the Council."
/with. 111 / " P redsѣdatelem Sovѣschanіya episkopov is Pervoіerarh Russian

Orthodox Church Outside of Russia - Predsѣdatel Arhіereyskago Sѵnoda".
" U of silѣ Words Bozhіya and St. canons, all decisions of the general assembly
of the Council are subject to the approval of the Council of Bishops and accept
force only upon their last signature. "
H and Vtorom Vsezagranichnom Soborѣ Russian Orthodox Church Outside of
Russia in 1938 participated slѣduyuschіe bishops: 1) Met. Anastasiy , President of
the Archiereyskogo Sunoda, 2) Archbishop Seraphim - ruler of the Russian
Orthodox Churches in Zap. Evropѣ, 3) arch. Germogen , member of the
Archier. Sѵnoda, 4) Meletiy , arch. Harbinskiy and Manchzhurskiy, 5)
arch. Keofan - Secretary of the Archier. Sѵnoda, 6) archiep. Vitaliy - East
American and Jerzesitskiy, 7) arch. Bogucharskiy Seraphim , managing the
Russian Orthodox communities in Bulgaria, 8) Arch. Nestor , Kamchatskiy and
Petropavlovskiy, 9) arch. Tikhon, Chairman of the Academic Committee under the
Archbishop. С⁇ нодѣ, 10) епископъ Германскій Серафимъ , 11)
еп. Urmiysky Ioann , 12) ep. West Virginia and Pittsburgh Benjamin , 13)
ep. Shanghai John .
In addition to 13 archpastors, 26 other pastors and 58 mirians were members of

the Council. (97 members in total).
The opening of the Cathedral's occupation took place on Sunday, August 1/14,

but it was preceded by significant events - the memorial service for
Met. Antonia and St. Patr. Varnavѣ . After the memorial service, all the clergy
and all members of the Council went to the monument of Russian soldiers,
standing opposite the Iberian Church. Here the funeral litia was served and the first
prayer was offered up for the repose of the souls of Tsar-Martyr Nicholas II ,
Tsarina Alexandra, Heir to Tsarevich Alexy Nikolaevich, Tsareven Olga, Tatyana,
Marya and Anastasia, and all who were killed on the floor of war Tsar and
Fatherland.
At the foot of the monument to the valor and exploits of the Russian people, in
the commemoration and prayers for the martyrs for the Truth of God and for the
long-suffering Russian people, there was a church-national unification of the
Russian people, "Tikhonovtsev" - "Karlovchan".
From the end it lasted from 1/14 to 11/24 August 1938. Many exceptionally
interesting and informative reports were presented at it (See "Danyia of the 2nd
All-Diaspora Council of the Russian Orthodox Church Outside of Russia, Bulgrad.
1939") ... In the Conclusion, the Cathedral released two amazing soul-tremendous /
s. 112 / Messages: one to the Russian people in the suffering Fatherland, and the
other to the Russian flock in the existence of the present.
P rivedem naibolѣe dramatic mѣsta iz etih Poslanіy.

[Message of the 2nd All-Foreign Council of the ROCA in 1938]
To the Russian people in the suffering Fatherland.
" P romyslu Bozhіyu was pleased tyazhkіy krest lay on the shoulders of the
Russian people and nobody iz nas not izbavlen ot iskushenіy. If you are ordered to
suffer on the land of our fathers, then we are destined to have sickness in foreign
countries on the paths of our exile. The distant space that removes us from our
Motherland has not removed our heart from it. Tied by the bonds of unbreakable
brotherly love, as well as by the common sorrows and illnesses that have befallen
us with all of you, we always carry our crucified Mother Russia in our
hearts. Admiring before her passion-suffering feat, we kiss her ulcers, knowing that
she brings her great redemptive sacrifice for all of us.
About her real humiliation, we involuntarily turn to our glorious historical

past; from the comparison of one and the other, we see all the severity of God's
punishment that has befallen us.
The Lord gave us the possession of the beautiful land, extended it to the
forefront of the sea, multiplied and blessed our people, endowed them with various
talents and, above all, with kindness and breadth of heart; at the very dawn of our
conscious life, he enlightened him with holy baptism, crowned him as a diadem,
holy Orthodoxy; the rise of the last day has increased and our state has grown, the
Russian people have become one of the most glorious and powerful on earth. "All
listened to him and waited and kept silent in the presence of his holy" (Iov, 29,
21-22). He was instructed to become the main protector of the Orthodox Church in
the whole world, the patron of all the weak and oppressed, the establishment of
order, peace and truth on earth.
H about vot, almighty dohnul it gnѣvom Svoim, Sh nizverg its altitude to the
ground, and on lezhit nynѣ defeated during prah, "tired", like Іovu "unizhenіem
and bitterness" (Іov, 1, 18). In His yoke, the Lord "rejected the king and the
priest" (Pl. 2, 6) and did not spare "His sanctuary" itself, leaving our saints in the
hands of our enemies. temples and other shrines. The pagans came to the heritage
of God, desecrated His Holy Temple, turned Jerusalem into ruins, gave the corpses
of God's servants to the heavenly birds and shed their blood as /
s. 113 / water. “We made fun of our neighbors, we mocked those around us” (Ps.
78, 1-4). Our enemies "whistle and gnash their teeth, saying: we swallowed it up,
only this day did we wait, we waited,
And with all this "His oppression has not yet turned away from us, and His
hand is high" (Psalm 9, 22). Why did such a heavy heavenly punishment befell our
earth?
" W and nedostatok vѣdѣnіya" - otvѣchaet nam vethozavѣtny prorok (Oc 4,

6.).
For the fact that we frivolously pissed on the inside, forgetting that a storm
would be born from him; for the fact that they themselves shook the temple, in
which they lived a whole thousand years, not thinking that it could bury us under
its ruins, for the fact that "we have fallen deeply and have become corrupted" (Hos.
10, 9), forgetting that higher a vocation that God pointed out to us and did not
stand in the truth and truth of life, which was revealed to us more clearly than any
other people on earth. For this, the Lord sent us "the action of delusion, so that we
should cheat a lie" (II Sol. 2:11), and the Russian people really trusted her ,seduced
by deceptive dreams of an earthly paradise, shared by the communists. After the
twenty-year rule of the Bolsheviks, now the whole world already knows all the
imaginary benefits of this paradise: the last one became a parable in the
world. Paradise, from which one can hear the clang of chains, where millions of
people languish in prison, in dungeons, in concentration camps - these expanded
prisons, filled with so many people, of different titles and ages, that they are almost
incalculable; paradise, where many others are exhausted under the burden of
unbearable Egyptian work, cursing forced labor, devoid of joy and
creativity; paradise, where a blooming country flowing with milk and honey turned
into a desert, where cold and hunger became the usual slaves of life; paradise,
where innocent blood flows in streams, from where screams, groans and gnashing
of teeth come; Paradise, where everyone is doomed to the equality of poverty and
injustice, and where, instead of brotherhood, beastly anger and hatred reign; a
paradise in which no one trusts each other, not a single person feels safe, whether
he is in a city or in a village, and even in his own family, where depraved children
often betray their own parents; paradise, where the external achievements of
technical culture only push back the inner emptiness and meaninglessness of
common life, where joy has long faded, and the holidays themselves have turned
into lamentation and satisfaction; paradise, where thought itself is shackled, where
religious conscience is raped, every shrine is desecrated and desecrated, and
through that the last not a single person feels safe, whether he is in a city or in a
village, and even in his own family, where depraved children often betray their
own parents; paradise, where the external achievements of technical culture only
push back the inner emptiness and meaninglessness of common life, where joy has
long faded, and the holidays themselves have turned into lamentation and
satisfaction; paradise, where thought itself is shackled, where religious conscience
is raped, every shrine is desecrated and desecrated, and through that the last not a
single person feels safe, whether he is in a city or in a village, and even in his own
family, where depraved children often betray their own parents; paradise, where
the external achievements of technical culture only push back the inner emptiness
and meaninglessness of common life, where joy has long faded, and the holidays
themselves have turned into lamentation and satisfaction; paradise, where thought
itself is shackled, where religious conscience is raped, every shrine is desecrated
and desecrated, and through that the last and the holidays themselves turned into
crying and sucking; paradise, where thought itself is shackled, where religious
conscience is raped, every shrine is desecrated and desecrated, and through that the
last and the holidays themselves turned into crying and sucking; paradise, where
thought itself is shackled, where religious conscience is raped, every shrine is
desecrated and desecrated, and through that the last/with. 114 / them left; paradise,
where abandoned neglected children wander through the streets of large cities, like
in the desert, poisoned by the poison of all vices and crimes and snatching, like
beasts, from other people's hands, so as not to die of hunger; paradise, whence the
spirit of godlessness, enmity, hatred, lies and all spiritual corruption spreads to the
whole world; paradise, with which all peoples are afraid of contact, considering it a
hotbed of decomposing moral contagion; paradise, whose inhabitants, like Iov,
must curse the day of their birth and strive to escape from it at the first opportunity,
as out of a fire, or a prison; paradise, where many beautiful young lives are
suppressed by suicide inspired by hopeless despair, this paradise is truly worthy of
the name of hell, and it cannot be anything else, for it was created without God and
even against God. They were erected on the bones of 30 million of the best
Russian people who made up the flower of our people. The world has not yet seen
such human hecatombs, ascended to the altar of an abstract fanatical doctrine,
which has clearly proved its inconsistency.
TOThe implementation of these truly almost religious prophetic obtovany is
entrusted to the proletariat, to whom Karl Marx attaches maximum
significance. Romanticism, idealism and materialism, presentiments and fortune
telling and scientific rationalism, utopian revolutionism and adaptation to the
existing conditions of political and social life, for the purpose of their gradual
improvement among the usual evolutionary and hateful ways, peacefully combined
in Marxismѣ. It took a long time for these contradictions to be revealed with all the
evidence, and now he is undoubtedly going through a deep crisis. From among
convinced and authoritative socialists, voices are heard condemning to which Karl
Marx attaches maximum importance. Romanticism, idealism and materialism,
presentiments and fortune telling and scientific rationalism, utopian revolutionism
and adaptation to the existing conditions of political and social life, for the purpose
of their gradual improvement among the usual evolutionary and hateful ways,
peacefully combined in Marxismѣ. It took a long time for these contradictions to
be revealed with all the evidence, and now he is undoubtedly going through a deep
crisis. From among convinced and authoritative socialists, voices are heard
condemning to which Karl Marx attaches maximum importance. Romanticism,
idealism and materialism, presentiments and fortune telling and scientific
rationalism, utopian revolutionism and adaptation to the existing conditions of
political and social life, for the purpose of their gradual improvement among the
usual evolutionary and hateful ways, peacefully combined in Marxismѣ. It took a
long time for these contradictions to be revealed with all the evidence, and now he
is undoubtedly going through a deep crisis. From among convinced and
authoritative socialists, voices are heard condemning With the aim of their gradual
improvement in the usual evolutionary way, peace and goodwill among men and
class anger and hatred - all this was strangely combined in Marxism. It took a long
time for these contradictions to be revealed with all the evidence, and now he is
undoubtedly going through a deep crisis. From among convinced and authoritative
socialists, voices are heard condemning With the aim of their gradual improvement
in the usual evolutionary way, peace and goodwill among men and class anger and
hatred - all this was strangely combined in Marxism. It took a long time for these
contradictions to be revealed with all the evidence, and now he is undoubtedly
going through a deep crisis. From among convinced and authoritative socialists,
voices are heard condemning/with. 115 / him, as well as an integral worldview,
resting on a purely materialistic basis and breathing in the spirit of malice and
destruction ... The Bolsheviks themselves, taught by their bitter experience,
realized that "the pathos of destruction is not the pathos of creation." Confessing
the faithfulness of the teachings of their teacher Marx in theory, they constantly
retreat from him to practice, forced to make concessions to the laws of nature, the
requirements of life and the eternal demands of the human spirit.
M ezhdu tѣm, Evangelіe, kak word of the living God, prebyvaet in vѣk without
fear ispytanіya time. Christ was and remains the focus of world history and
together with the eternal and only Mentor of humanity.
VLooking at the course of history, we see that all this intense struggle is going
on around His Name and His learning, expressed in bloody wars, various kinds of
crises and revolutionary movements. For some, He serves as the cornerstone of
their entire life, for others, a stone of stumbling block and temptation. People
sometimes leave Him out of cowardice or frivolity and return again with tears of
repentance, for they realize that there is no other name under heaven, which could
bring salvation and life to humanity. Christ until now "prevails, reigns and
commands," as the ancient Christians said. Only with the light of His scholarship
can one find a painless solution to all such important and difficult social issues that
concern modern society. Only Christianity will remove the curse from labor,
T nly it organizuet chelovѣcheskoe society, setting the mir, and poryadok

soglasіe unto him nѣdrah.
H Elzy purely ratsіonalnym putem uravnovѣsit otdѣlnyh interests of people

and society raznyh klasov, kak and skrѣpit common brotherhood putem pests or
skorpіonov, which usually kb pribѣgayut Bolsheviks unto svoih
kommunisticheskih opytah.
L yubov is the cement that firmly binds people together, transforming human
society into one harmonious organism. The Divine Redeemer brought this blessed
power of love with Himself to earth, extending it to all people - near and far, good
and evil, righteous and unrighteous. He put it as a precious pledge, in the blessed
treasury of the Church, from where they can draw it in abundance for themselves,
both for individuals and for the entire human society. She alone creates for all true
equality and brotherhood in Christ. In his crazy fightѣ pro / s. 116 /tiv Christ
communists "slander what they do not understand", and even more often
deliberately distort the truth. They slander the Church, saying that she protects the
rich and remains indifferent to the fate of the poor working classes. The Church
cannot teach anything other than that which was taught by Her Divine Founder
Himself both by the word and by the example of His life ...
Chто касается Русской Церкви, то она съ первыхъ дней христіанства на

Руси стала Матерью Русскаго народа, собрала его въ одинъ организмъ,
освѣтила и укрѣпила его государственность, одухотворила и умягчила
законодательство, оплодотворила всю культуру, сдѣлалась печальницей за
всѣхъ униженныхъ и обездоленныхъ, питательницей алчущихъ,
покровительницей вдовъ, сирыхъ, больныхъ, слабыхъ, для которыхъ
устраивала больницы, богадѣльни, пріюты и другія учрежденія милосердія, въ
дни же великихъ національныхъ бѣдствій она становилась главною и часто
единственной водительницею и спасительницею своего народа, въ которой
онъ почерпалъ нравственную силу для своего духовнаго обновленія и для
укрѣпленія своей государственной мощи. Всѣ наши лучшіе историки отдаютъ
дань должнаго уваженія великимъ заслугамъ Церкви, оказаннымъ ею своему
Отечеству, въ наиболѣе тяжкія времена исторической жизни послѣдняго.
The positive moral influence of the Church on our social and state life and all
Russian life continued unchanged until the very last days of the existence of
national Russia, although we did not notice this, as we do not notice the air we
breathe. During the war, she, in the face of her servants, who blessed the soldiers
for abusive exploits, often directly dwelt with them all the hardships of their lives
on the brink of battle, brought blessed satisfaction to the wounded, admonishing
the dying, showed the same high courage as a human lover. She did not finally
reject her suffering people and the catastrophe that befell us, when he, corrupted by
the anti-church propaganda of the Bolsheviks, rejected in some of his part from the
Church himself, subjecting her to vile ridicule and persecution.
We do not know what would have happened to the Russian land if, in the
twilight of the present Russian life, the Holy of Christ emanating from the Church
had extinguished there. It would turn into Sodom and Gomorrah, and the Russian
people could disappear completely from the face of the earth. But he, by the grace
of God, exists, showing before all the world the power of his faith and Christian
patience.
C How many Communists nor lured him prizrakom earthly paradise on
preodolѣl etot soblazn zdravym smyslom and velѣnіem their Orthodox sovѣsti.
/with. 117 / He understood that socialism depersonalizes man and, in the name

of pseudo equality, which is in the nature of things, kills royal human freedom,
without any creativity, no moral life and no man himself. Being all from the earth
and for the earth, socialism is not compatible with the Christian worldview and is
especially alien to the Russian soul, to which God gave wings in order to rush from
the earth to heaven. The Russian man is ready to die soon, to sacrifice his immortal
soul, turning into an animal, as the bearers of the godless Soviet power want. His
resistance to their murderous scholarship and equally murderous power inevitably
leads to martyrdom, and every day we see new passion-bearers and confessors on
the Russian land.
From hearing about this "patience of the saints" who keep the commandments
of God and the faith in Jesus (Apoc. 14:12), we do not stop thanking God for you,
who, among the fierce persecutions, have kept intact and intact the great pledge of
our awakening, received St. Equal to the Apostles Prince Vladimir 950 years ago.
D and budet blessed your hristіanskoe courage Sh koim you "ispovѣdyvali"
your good orthodox "ispovѣdanіe" pred many "svidѣtelyami" and pred by the
enemies of Christ, in imitation of Christ the Savior, "zasvidѣtelstvovavshemu, -
according to Apostle Paul, pred Pontіem Pilatom,. - good confession "(1 Tim. 6,
12-13).
D vadtsat lѣt already Russian land enveloped krovavym mrakom. At times it

illuminates for us with lightning of hope, and then darkness deepens again,
plunging many faint-hearted into despondency.
T omyas much time unto etom flame ispytuyuschem and istaivaya serdtsem
unto his ozhidanіi izbavlenіya, you can not help to inquire of the Governor mіra
"dokolѣ, Lord"?
D uh your is embarrassed at the sight that evil still remains unpunished, and
wicked blasphemers and theomists continue to boldly challenge the believers,
saying: "where is your God"?
In tѣshtes, dorogіe brothers, God will kb vam and to vsѣm nam is now closer
chѣm during our prezhnyago blagopoluchіya, for unto svoih skorbyah we
involuntarily sought his face, and On Samye obrѣl us into nashem smirenіi and
unichizhenіi. And "our great sorrow will be for our good", as at one time Hezekiah
(Isaiah 38, 17). On the other hand, "there is a man's success - to evil, and a find into
a loss" (Sir. 29, 9). No matter how much hardened and not / s. 118 / exalted
"insolent abusers, acting according to their own desires, their judgment is ready
and their destruction does not sleep" (2 Peter, 2, 3; 3, 3). "The Lord knows,"
St. Ap. Peter, "how to deliver the pious from temptation, and to keep the wicked to
the day of judgment, for punishment, but especially those who go all the way to the
nasty lusts of the flesh, despise the authorities, daring, self-willed, not afraid,"
ten). If the Almighty hesitates to thunder over their heads with his righteous yoke,
it is because he spares even his enemies for the time being, leaving them time for
repentance. He wants us, who have been tested by the fire of grievous temptations,
"to appear before Him undefiled and blameless into the world, like gold refined in
the seventh, and so that you,
No the Provider of the World has his own times and terms for everything. If He
sees that the wicked continues to persist in his opposition, abusing His mercy, He
dethrones and crushes him with His omnipotent power and there is no one on earth
who could save the wicked from His punishing right hand. “Look,” says St.
Chrysostom, “how great the long-suffering of God experienced the Pharaoh and,
finally, what kind of execution he underwent for all his atrocities. "It is peculiar to
the power of God not only to openly overcome enemies, but also to let them fall
into error without difficulty." And we see how they sink deeper and deeper into the
abyss of delusion and, as it were, roll down an inclined plane into the abyss, not
being able to stop on the path of their destruction. The saying of the Wise One is
also justified: "Righteousness leads to life, but whoever strives for evil strives for
his own death" (Proverbs 11, 19). Those who know how to read the signs of the
times cannot but see that the day of the triumph of eternal truth is approaching.
P adaet Vavilon, and is become intoxicated with blood svyatyh and yarostnym
vinom bludodѣyanіya his Napo vsѣ peoples and vosplachut and vozrydayut about
it vsѣ bludodѣystvovavshіe be with her, but rejoice pravednik, uvidѣv otmschenіe
when "unto odin day pridut her plagues, plach, death and hunger, for the Lord is
strong, who judges her "(Apoc. 2, 5. 8).
In anticipation of the terrible heavenly judgment over the sons of lawlessness,
we will be courageous and firm, like an anvil, on which they beat, placing our hope
not on the princes and the sons of man / s. 119 / cheskie, but above all on the One
Tsar Vѣkov, in whose hands the power of the whole earth.
We do not know how many days we are still destined to pass through the
present art, but we will not envy the lucky ones, who feast their holiday of life in
the days of our misfortunes, because we do not know who owns tomorrow and
who will rejoice in the last. It is better to be in the house of crying, than in the
house of the feast, as in the mysterious depths of suffering, like a child in the
womb of a sick mother, a new life will be born, for from the depths of sorrow you
see the sky.
T nly nam would not oslabѣt unto our hard borbѣ and bring it to the end, for it
is only until the end of preterpѣvy vѣnchaetsya pobѣdoy. Who knows the ways of
the Lord? It may be that we, tempted in every way, will be given to spiritualize
today's culture, salt it with the gospel salt and show the world the kingdom of
peace, love, and truth, so vital for everyone, on earth, about which Russia has long
sighed and prayed, and which is all modern ...
It is not in vain that everyone is waiting with impatience for the resurrection of
Russia: it will remain unoccupied in the family of peoples, the last time they feel
its absence, which violates not only political, but also moral equilibrium in the
whole world. This should still more inspire us in the current struggle for the
soonest revival of our Motherland; Our fight is not, however, a fight in flesh and
blood: it is a fight that takes place in the nadrakh of the spirit of the people, where
every revolution begins and ends - the fight for the Russian Orthodox soul, marked
with a special divine seal: this is what the godless Bolsheviks are trying to erase, so
that to print in Russian man his image and his likeness, so alien to our original
Orthodox-national appearance.
H ikak wrestle not byvaet bez zhertv: it is necessary to give blood to get
duh. But we will not be alone in this struggle: all the ancient leaders and builders
of the Russian land, and especially the "firm adamant and unshakable pillar" - Saint
Germogen and his worthy companions, who stood firmly for the time and the
house of the Most Pure in the first turmoil, will be with us. They could not hide
from their penetrating gaze that it was the Orthodox faith that was the true soul of
the Russian people, the source of its vitality and strength; if he loses this precious
treasure, he will lose everything, and if he retains it, then the earthly kingdom and
everything else necessary for the arrangement of his earthly well-being will be
added to him ... viewѣ / s. 120 / new terrible devastation of the Fatherland? If they
saw everywhere the destroyed churches, the desecration of shrines, a multitude of
bishops, priests, monks and the Christian people killed by a fierce death, the
abomination of desolation, which was installed in the most sacred of the Kremlin,
and is no longer being discovered there light, they would have devoured their
vestments, sprinkled ashes on the head and, turning to us, would ominously ask us
how they asked their contemporaries: "Or do you, Orthodox Christians, do not care
about all this?"
E slit kb louder vopіet nam blood nashih muchenikov, vozglavlennyh Tsarem-

Strastoterptsem and svyaschennomuchenikov on chelѣ koih stoyat metropolitan
Vladimіr blessed memory, and Venіamin drugіe archpastors, yavivshіe themselves
true svidѣtelyami Christ.
ŽThe sacrifice brought by them would be unjustified if we did not continue

their great feat, raised for our native land. Nothing harms us more on such a path
than a destructive passion for strife and division: this is truly our great national
ailment, in which, however, we cannot blame anyone but ourselves ... It is time to
overcome this illness, to awaken from sleep and, realizing oneself as the sign of the
cross, to begin the great and holy spirit of the creation of the destroyed Fatherland
through the restoration of our strong spiritual unity with each other ... The Church
was from time immemorial the Collector of the Russian land and the Russian
national spirit. It remains so to this day. Our Cathedral is a part of the bishops,
clergy and laity, who flocked to him, in spite of all the difficulties of movement for
the Russian exiles, truly from all sides of the universe, was the triumph of such a
church-national unification around her eternal banner - St. Cross.
The Lord blessed our Cathedral dalaniya, crowning it with complete peace,
with one mind and giving us a high sense of feeling as one spirit and one soul, as
called in the one hope of our calling.
B erezhno keeping unto his dushѣ is blagouhanіe spirit of catholicity, kotorym
repeatedly escaped Rus unto minuvshіe vѣka, we would hotѣli natural to extend it
and dalѣe, we would like to on dohnul unto itself tolschѣ on Russian folk
zemlѣ. This prompts us to turn to you, dear brothers, carrying our heavy cross in
the borders of our Fatherland, in order to "match" with you the general purpose of
the salvation of the Fatherland, as the Russian people did it in old times in difficult
moments of their historical life and tell you from the heart to heart: we /
s. 121 / one with you. We are children of the same Mother - the Russian Orthodox
Church, children of the same great Russian people. Our heart hurts together with
you about the devastation of the Russian land, which has become "stateless" again,
like three hundred years ago, about the eclipse of the healthy mind of the people,
the darkening of the people's conscience, about the wobbling of minds and about
the sadness of the people born to them, that many out of them, they were
"depraved" by the influence of anarchy, the general decline of morals and the
destruction of Russian Orthodox life. The turmoil in Russia has been going on for
twenty years; a whole generation was born and grew up in the thunderstorm and
storm of the revolution, accused by her of decomposing and poisoning breath, and
he already has no living feeling of native history, it does not feel its former
greatness and beauty; he does not cherish her sacred precepts and traditions, with
which our Motherland has been alive during the past centuries. Time carries away
the last woodpeckers and witnesses of our glorious past, bearers of the historical
Russian national spirit.
G o nam, if the last thread that connects us with the ancient Rus of Saint
Vladimir is torn. Who will be able to restore them later? A new people will
emerge, cut off from their historical roots. He will not withstand the struggle of
life, not having under him solid, successive, consecrated by the centuries,
foundations and will be crushed by the first onslaught of the storm, like a building
erected on the sand.
E If we truly revnuem of blagѣ Native land - about tom to save her and vmѣstѣ
samih ourselves if we do not hotim to nash narod, imѣyuschіy for a
tysyachelѣtnyuyu istorіyu and yet still young duhom and tѣlom, umer second, ie.
by spiritual death, we must arise from our moral relaxation, overcome in ourselves
the spirit of despondency , love of command and idle talk, and, having brought
together our thoughts, feelings and desires, become courageously and unshakably
to defend not so much the external as the internal spiritual.
We are experiencing a truly fiery time, when good and evil, the spirit of truth
and the spirit of delusion, the kingdom of Christ and the dominion of this prince,
entered into a terrible irreconcilable struggle with each other, demanding from all
of us a clear and firm self-determined Orthodox national self-defense and
fluctuations in different directions, for "a man with double thoughts is unstable in
all his ways" (Iac. 1, 8).
" Oh, I came to bring down to earth," said Christ the Lord, "and how I would
have liked it to be already kindled" (Luke 12, 49).
Oh , if only this sacred fire, the fire of the Christian roar / s. 122 / ness, faith,
love and patriotic sacrifice, really kindled in our hearts: it would have burned up
the thorns of vanity and strife, weakening our strength, enlightened our mind,
cleansed our hearts, tempered and strengthened our will and welded one which will
not resist any enemy of power.
And it is already igniting now, by the grace of God, both in Russia itself and in
the countries of our development. Let us not quench it, but being filled with spirit
and strength, let us unite in an active feat for the defense of the Native Church and
the salvation of the Fatherland and in unanimous prayer to the One who alone is
able to bless our nationwide sacred feat with complete success.
Used Auger! Save Russia. God! Preserve and protect her suffering sons, in the

very power of their faith and patience carrying Your testimony to the world. God,
gather us all in the bosom of our common Mother Church on the Native
Svyatorusskaya land, which you raise up, intercede, preserve and have mercy on
Your grace. "
E is Poslanіe, proniknuv unto Sovѣtskuyu Rossіyu, copied and transferred iz a
healing unto the hand unto lonѣ Catacomb Church and imѣlo great moral vlіyanіe
on vsѣh truly pravoslavnyh russkih people utѣshaya and encouraging ih.
[Excerpt from the message of the Second All-Diaspora Council of
1938 "The Russian flock in the realm of existence"].
In the second Epistle of the Second All-Diaspora Council, it was addressed to
the "Russian flock in the realm of existence."
P rivodim naibolѣe dramatic mѣsta iz this Poslanіya:
“ From the Russian Archpastors, pastors and representatives of the flock - to

the Russian people who are in the ranks, distributed throughout all the countries of
Europe, America, Africa, Asia and Australia -“ let grace and peace be multiplied to
you ”(1 Peter, 1, 2).
With b joy, bratіe, carry infused from God our ispytanіe vѣry, some have not
only gnѣva Znak, but mercy Bozhіey. The mercy of God is clearly manifested
above us, as it was manifested when we escaped the sharpness of the sword,
preserving our life. Having saved ourselves from the inevitable for many of us
from violent death to the homeland, we went through dangerous paths - some
through the seas, others through the desert steppes, others through the ambushes of
enemies - and reached the countries in which we could settle. They were
defenseless wanderers and did not know what awaited us, exiles from the
Motherland and newcomers from foreign countries. The grace of God kept us
outside the borders of the Fatherland. /with. 123 / The twentieth year is already
approaching since the beginning of the forced exodus of Russian people from their
relatives. Over the past years, a lot has been transferred, a lot has been gained. But
the Russian people did not perish in exile, but to all the ends of the universe, they
carried the saints of their faith, carried away from the Fatherland, to all ends of the
universe. Russia Abroad spread throughout the world. While the temples are being
destroyed in the subjugated Russia, new temples are being built in Russia
Abroad. While the enslaved and oppressed Russian people endure unheard-of
persecution and in many places are deprived of the opportunity to hear the Word of
God and pray for divine services, the Russian abroad are often, against their will,
preachers of the Word of God and missionaries. Getting acquainted with the
Orthodox divine services and seeing the miracles and signs that are at the Russian
shrines,
GOh, however, to us, if we, having become the instrument of the Providence of
God for the goodness of truth, like ancient Israel, in the end we will become like
this last one and, having served the salvation of other languages, we ourselves will
not turn to the true path and will be rejected by God for our sins. Woe, if we do not
see the finger of God in the events taking place, punishing us for our sins and
showing the way to salvation. May it not be with us as you eat you, from whom the
fathers and prophets, but from which only the remnant will be saved. Let us test
ourselves how faithful we are to God and how zealous we are in fulfilling His
commandments. Give, Russian people, a report to God about the things you gave
950 years ago at your baptism. Become, Russia Abroad, before your holy baptist,
equal to the apostles Vladimir, and confess your sin to him. Say first of all
It is hard for us to admit that, calling ourselves Orthodox, we see in our midst
many seeking new truths and new wisdom. Not heeding the word of God
preaching Christ, the power of God and the Wisdom of God, even some ministers
of the altar were carried away by the preaching of a new scholarship about the
Wisdom of God, which is different from Christ and the holy fathers are
homeless .
With this scholarship, which has received the name of "sophianism", it is

especially dangerous because many can penetrate with his spirit, not directly
desiring his messengers: it is based on a proud sense of his dignity before God, in
which man is no longer a humble slave, but a being of God necessary for the
Samago of the Lord God, to whom Gos / s. 124 / come renders not only according
to His mercy, but also according to the right of man.
H ѣt Needless to say, as far as this duh protiven spirit of the Gospel and how tot
who prichasten to this uchenіyu or napoen his duhom removed ot Pravoslavіya
chuzhd and gets him on his spiritual nastroenіyu.
M nogіe also staying unto lonѣ holy Church, turn kb raznym protivnym
hristіanstvu uchenіyam carried away teosofіey, kabbalisticheskim sciences
spiritizmom, doing vyzyvanіem mertvyh or teaching about perevoploschenіi ih be
mozhet not vѣdaya that tѣm they become adversaries Hristіanstva and otpadayut ot
the Church.
In the meantime, these scholarships contradict the basic tenets of Christianity
and are more dangerous that those falling under their influence will not ignore the
poison hidden in them. Therefore, one must firmly resist all the temptations and
temptations that come from the harvesters of lies and wickedness. Now all the
enemies of Orthodoxy have taken up arms, thinking that with the fall of the
Orthodox Russian Kingdom, a favorable time has come for their success. Various
sectarian societies have strengthened their activities ,hiding behind Christ's name,
but in reality perverting Christ's learning. Each of them asserts that it alone is the
bearer of the true Gospel of Christ and rejects the Holy Church with her God-
established hierarchy and the sacraments performed by her. The Word of God
predicted about these fashionable teachers, indicating that "there will be a time
when they will not accept sound learning, but according to their lusts they will
choose teachers who would flatter the ear; and turn away the hearing from the truth
and turn to fables" (2 Tim. 4, 3-4).
H e menѣe razvivayut its pernicious work masonskіya organizatsіi often

feigned revnuyuschіya of dobrodѣteli but pytayuschіyasya realize it is not in the
name of Christ. Borrowing from Christianity some of the provisions of its moral
scholarship, they lure the children of the Church into the Freemasonry, trying in
vain create Christianity without Christ. Many who joined the Masonic lodges were
attracted there only by good ideas, put on display by Freemasonry, carefully trying
to hide from the uninitiated in its secrets that it is the worst enemy of Christianity,
to the destruction of which it directs all its forces. Therefore, all those who have
entered the Masonic lodges for their service, in whatever ranks they are, are
conscious or unconscious agents against Christianity and, like the enemies of
Christ, are subject to ejection from the Church. Who, by mistake, entered this
community and realized the fatality of his / s. 125 / deed, let him hasten to break
these things and confess his sin before the clergy, for, remaining far away in the
Masonic society, he is considered a conscious enemy of the Church.
With b osobym uporstvom and exceptional cunning vedet nynѣ fight protiv
Pravoslavіya Catholicism... True, and in its midst there are many people who
sincerely and unselfishly help the disadvantaged Russians, whose memory will be
preserved with gratitude in the past. But to our deep regret, we must admit that the
general trend is extremely hostile to Orthodoxy. Instead of turning their forces on
the enemy who fiercely fights against the very essence of Christianity and seeks to
destroy everything that it has enriched the world, the leaders of Catholicism, taking
advantage of the difficult circumstances in which Orthodox people are, give all
sorts of tricks to destroy or at least weaken Orthodoxy. In some places they use
their power and position for this, take away churches from Orthodox Christians,
forcibly converting them to Catholic. In others, the struggle against Orthodoxy is
being waged in a more refined way. Those in need are provided with material
assistance or a good service is provided under the conditions of a change in the
time. For children of Orthodox Christians, the doors of educational institutions are
widely opened, where with the skillful ideas of our children they turn away from
Orthodoxy. A particularly cunning and crafty way of converting Orthodox
Christians to Catholicism is the device of the so-called "Eastern rite". Knowing
how unacceptable the Unia is to Russians, the very name of which evokes heavy
memories of the oppression of the southwestern region by Catholics, and also
realizing that the preaching of Catholicism in its pure form will not have success in
Russia, the Vatican now "creates" in essence the same, only hidden,
Catholicism. The clergy of this branch wear the liturgical, as usual, the attire is
exactly the same, like the Orthodox clergy, they perform the divine service, which
from the outside does not differ from the Orthodox, and for this they arrange
churches in the Eastern Orthodox style. However, all this is arranged only for the
seduction of the Orthodox, who at first are even assured that Catholicism and
Orthodoxy are essentially the same, using in this case the principle "the end
justifies the means."
P ravoslavnye should know that unto dѣystvitelnosti "east obryad" sozdan for
razrushenіya Pravoslavіya and therefore care must be vsyakago obschenіya Sh nim
and not unto chem not / s. 126 / to render assistance to him, so as not to become an
accomplice of enemies of the Orthodox Church.
It should be noted with sorrow that many have ceased to be afraid of open
falling away from the Church. Some are indifferent to all parades, seeing nothing
in them, except for external rituals, others are carried away by the scholarship of
self-proclaimed preachers, thinking from them to find out the true path to the
Kingdom of God, while others are tempted to receive only the benefits of the
transition These selfish motives leave the Orthodox Church and enter various sects
and non-Orthodox faiths ...
And the authenticity of the holy Orthodox faith is also evidenced in our days
by numerous signs and miracles that are taking place among the icons that have
been renewed in our days, and by the holy saints who asked in times close to
us. Who dares to say that the true Church of God is not the one that has grown and
in which St. Seraphim Sarovskiy? Who dares to assert that the Church is graceless,
which God glorifies with the miraculous renewal of icons, which is taking place
before the eyes of many? Only hardness of heart and spiritual blindness can make
people conscious enemies of Orthodoxy. Grozen will be judged on those "...
“ The existence of the Orthodox Church should not be contained in only the
exact confession of the teachings of the Orthodox Church, but also in life
according to the principle. Therefore, we will pay for our sins and crimes, with
which we have defiled ourselves, brought upon ourselves the yoke of God, we will
repent of them from the bottom of our hearts. First of all, let us remember that sin
that, like a heavy burden, lies on the entire Russian people, since it is one
organism, and which, perhaps, serves as the main reason for the present wounds of
him and our exile from the Motherland. Grѣkh tot is a change to the Anointed of
God, with which the creators and inspirers of our revolution have stained
themselves.
In spomnim, kak we treated vsѣ kb tѣm sobytіyam kotoryya killed Rossіyu,
kak mnogіe happily privѣtstvovali zahvat vozstavshimi power to the Emperor and
rejected ot him whom shortly pered etim everywhere enthusiastically
vstrѣchali. Insulting, listening and spreading slander against the innocent sufferer,
the Russian people allowed the enemies of Russia to deprive him of his freedom
and exile deep into the country, leaving him defenseless in the hands of
criminals. The martyrdom of the Royal Family was a direct consequence of these
crimes and lies on the conscience of not only those who directly participated in
this / s. 127 / the greatest villainy, but also on all of us, since we did not accept the
death in order to save the Sovereign from the hands of the criminal murderers.
The poured righteous blood cries out from the earth to God, like the blood of
Abel, and testifies against those who are guilty of its shedding. Let everyone,
without justifying himself, repent, fervently praying to God for the forgiveness of
this great sin to himself and to the entire Russian people, and offering prayers for
the repose of the slain Royal martyrs and all innocent victims of them. Together
with tѣm we will pray to God that He would clothe the imperishable glory of
the Tsar-Martyr, show His mercy to the Russian people and return His Anointed
Orthodox Tsar to the Russian throne.
B udem earnestly to God to offer up prayers to On uskoril spasenіe our

Fatherland and sdѣlal nas worthy vozvraschenіya to the liberated homeland ...
Vospitanіe dѣtey is one iz vazhnѣyshih zadach odnih not only parents, but also the
whole society. Many Russian children study and are brought up now in various
foreign institutions, which sometimes give excellent knowledge of individual
sciences and subjects ,but they cannot raise a child in the Orthodox faith and love
for Russia. Already now, many of the growing generation are being brought up
alien to Russia and hostile to Orthodoxy; Among them there are those who are
preparing, when the opportunity arises, to sow in Russia those poisonous men,
which they themselves fed upon, growing up in a foreign land. Who is to blame for
the fact that these children in the future may bring a lot of harm to their
Fatherland? Who, what else, are parents who, trying to give children the
knowledge necessary for the opportunity to have earnings in the future, did not
bother, first of all, to take care to educate them as Orthodox and Russians.
D olg the Russian Diaspora to preserve the spiritual values of St. Rus and pass
them on to future generations, prepare them for the service of the revived Great
Russia "...
The salvation of our Fatherland lies through the feat of our personal
improvement. The enslavers of Russia raised the banner of godlessness and armed
themselves with weapons of spirits of malice. Our Banner is the holy life-giving
Cross and our armor should be virtues, indicated by the Word of God. The revival
of our Motherland must begin with the spiritual revival of each of us
separately. The struggle against the present power in the long-suffering Fatherland
is a struggle of two principles, the struggle of faith and innocence, the struggle of
ungodliness against the vengeance of God. To be in the camp of light and truth and
to do the holy thing, you need / s. 128 / to be cleansed and reborn internally. It is
impossible to fight evil inside oneself, being internally filled with it. The Lord
pointed out that the family of devil is expelled only by prayer and fasting (Man.
17:21; Mr. 9:29). Armed with them, diligently participating in divine services and
reading the Word of God, we will try to embody the teachings of Christ in our life,
unswervingly fulfilling all the instructions of the Church ... we will surrender to the
builders of the resurrected Great Russia. The construction of Holy Russia is
accessible only to those who breathe the spirit of her legalism and piety. So
inextricably linked are our Fatherlands, heavenly and earthly. Succeeding in moral
life, we are preparing ourselves for the future and at the same time we are
approaching the terms of the liberation of the Motherland. When the wave of
repentance engulfs the Russian people, then salvation will come. Then the Lord
will send a blessing to our souls and nourishment. And our path will be
blessed. God will not refuse us in our requests and will hear our prayers. Then we
ourselves, according to the purity of our intentions and actions, will receive the
power from God and our movement against the enemy will be a whirlwind,
sweeping away him on our way, like dust; his hordes will not resist before our
small handful. Then the Lord will take away the heart of our enemies and, handing
them over to us, will lead us to the Motherland, where he will put us in the service
of truth and allow us to heal the wounds of our Fatherland and our wounded and
immensely suffering brothers. Then the Lord will send a blessing to our souls and
nourishment. And our path will be blessed. God will not refuse us in our requests
and will hear our prayers. Then we ourselves, according to the purity of our
intentions and actions, will receive the power from God and our movement against
the enemy will be a whirlwind, sweeping away him on our way, like dust; his
hordes will not resist before our small handful. Then the Lord will take away the
heart of our enemies and, handing them over to us, will lead us to the Motherland,
where he will put us in the service of truth and allow us to heal the wounds of our
Fatherland and our wounded and immensely suffering brothers. Then the Lord will
send a blessing to our souls and nourishment. And our path will be blessed. God
will not refuse us in our requests and will hear our prayers. Then we ourselves,
according to the purity of our intentions and actions, will receive the power from
God and our movement against the enemy will be a whirlwind, sweeping away
him on our way, like dust; his hordes will not resist before our small handful. Then
the Lord will take away the heart of our enemies and, handing them over to us, will
lead us to the Motherland, where he will put us in the service of truth and allow us
to heal the wounds of our Fatherland and our wounded and immensely suffering
brothers. Then we ourselves, according to the purity of our intentions and actions,
will receive the power from God and our movement against the enemy will be a
whirlwind, sweeping away him on our way, like dust; his hordes will not resist
before our small handful. Then the Lord will take away the heart of our enemies
and, handing them over to us, will lead us to the Motherland, where he will put us
in the service of truth and allow us to heal the wounds of our Fatherland and our
wounded and immensely suffering brothers. Then we ourselves, according to the
purity of our intentions and actions, will receive the power from God and our
movement against the enemy will be a whirlwind, sweeping away him on our way,
like dust; his hordes will not resist before our small handful. Then the Lord will
take away the heart of our enemies and, handing them over to us, will lead us to the
Motherland, where he will put us in the service of truth and allow us to heal the
wounds of our Fatherland and our wounded and immensely suffering brothers.
B lizok around konets. Obstinate and be sober in your prayers. Turn to the Lord

with all your heart in fasting, weeping and sobbing, that he may have mercy on
us. Then the Lord will be jealous of His land and spare His people. Then again, a
happy summer will come to our earth, before we will see the Heavenly Fatherland
in the glory of our earthly Fatherland. If we do not understand, we will die in
sorrows, and our very name can be blotted out from the book of those living on
earth.
R us Foreign! Pay attention to the Word of the Lord: "the life and death are in
front of your face, blessings and an oath. Choose your belly, so that you live and
your body" (Deut. 30, 19) ".
The life and work of Metropolitan Anastasia.
M itropolit Anastasіy, unto mіru Alexandre Gribanovskіy , was born on
August 6, 1873 unto semѣ skromnago selskago priest unto Tambov gubernіi. He
received his primary education at the Spiritual School. In 1893 - graduated from
the Tambov Spiritual Seminar. As one of the first students, he was sent to the
government account in the Moscow Theological Academy, which he graduated
with excellent results in 1897. The mentors of student Alexander Gribanovsky
were outstanding Russian theologians. The rector of the Moscow Theological
Academy was Archimandrite Antoniy Khrapovitsky, and then (after his transfer to
Kazan / p. 130 / Spirit. Academy) - Archimandrite Arseniy Stadnytsky. Both of
these famous hierarchs (later metropolitans) were candidates for the patriarchal
throne at the Moscow Church Council in 1917-1918. April 20, 1898 Candidate of
Theology Alexander GribanovskyIn the Tambov Kazan Monastery, he was
tonsured into monasticism with the name Anastasia, and on April 23, that is, three
days later, he was ordained to the Ierodeacon. In August 1898, a year after the end
of the Academy, Monk Anastasiy was appointed Assistant to the Inspector of the
Moscow Theological Academy. A great wholesome spiritual influence on the
young priest was made by words. persons: Bishop Michael of Tauride and
Metropolitan Vladimir (the then former Metropolitan of Moscow). In 1900,
Ieromonakh Anastasy was appointed by Metropolitan Vladimir to the post of
Inspector of the Venice Theological Seminar, and a year later, in 1901, the Rector
of the Moscow Spiritual Seminar, with the erection of the Archimandrite. In 1903,
Archimandrite Anastasiywas ordained bishop of Serpukhov and appointed
Moscow Vicar. The ordination was performed by Metropolitan Vladimir himself
with a host of archpastors in the Moscow Assumption Cathedral. When he was
named a bishop, Vladyka Anastasiy uttered his wonderful prophetic speech, in
which he created the program of his whole life. He carried out this program. The
young 33-year-old bishop discovered in this rche, along with spiritual wisdom and
a pure humble heart, also an outstanding talent of the spiritual "Filaret" red-
line. Here are some places from this phrase:
" Inъ this solemn hour, when the Lord calls me to the apostolic ministry, I hear
His commanding voice: "Come along me." And I mentally follow in the footsteps
of the Leader Shepherd ... Christ fulfills all righteousness, and you, the messenger
and messenger of Christ, must fulfill everything that commands you by the duty of
your calling. You must fulfill every righteousness that is only inscribed in the
Gospel and church statutes. You should not free yourself from obeying the law,
even if you yourself were the legislator. I see how the incarnate Word of God
blesses the entire Gospel of the Kingdom of God, pleases the humble, denounces
the hypocritical and proud, burns with the fire of jealousy against the defilers of the
holy ... teaching your flock with tears./with. 131 / earthly benefits. If you find a
humble virtue, exalt her and put her on the saints, so shine all. If you see lies and
hypocrisy, expose them with everyone, even if they were clothed in purple and fine
linen ... Embrace everyone, as with wings, with your loving heart; the deceased
claim, strong supply; take the exhausted one into your shoulders and breathe a part
of your spirit into it. By igniting the lights in others, you will burn yourself, but
you would not be worthy of the name of the high priest if you did not sacrifice
yourself for your people ... Standing at the top of the mountain, you will be too
blind for everyone and become a stumbling block for many. You will endure not
only from enemies, but also from friends and relatives, not only from non-believers
and free-minded people, but also from people who are jealous of the Church, but
not for reason. Alone, calling you " Gregory the Theologian ... And for you, in this
way, your own Gehsemane night will come ... And you will be dragged to the
lawless judgments, and you will have to endure the mockery of the crowd, which,
perhaps, yesterday applauded you, I will change the betrayal of friends and,
finally , the shame and loneliness of the cross itself, when all will forsake you, and
when heaven itself, perhaps, will close over you ... This is the path of Christ's true
shepherding. You see now how heavy and thorny it is, how dangerous it is,
especially now, when waves overwhelm the Church from all sides, and when
pernicious divisions begin in it, threatening to break the unsewn tunic of Christ ...
Yes, I know and feel the whole weight of this burden and I confess with all that I
cannot bear it, unless the Great Shepherd himself carries it with me .../
with. 132 / from all self-nurturing and self-exaltation, and may prepare in me a
vessel, worthy for the spirit of the Spirit "...
E Bishop Anastasiy had a great inclination towards scientific theological work,

but in monastic obedience he took a different path. However, he remained an
admirer of science and a friend of honest scientists for the rest of his
life. Gathering them around him, wherever he was, Vladyka Anastasy loves to rest
in conversations with them, revealing his exceptional erudition in all branches,
both scientific and philosophical knowledge. Highly appreciated Vdadyk and true
art, especially fiction and poetry, remembering the words of Zhukovsky that
"poetry is God in the holy dreams of the earth." Vladyka himself wrote a
wonderful study about Pushkin and Lermontov.
VIn Moscow, at the time when the young Bishop Anastasy began his activity
(vicar of Metropolitan Vladimir), the remarkable traditions of the Moscow
Metropolitan Philaret were still alive, who became a zealous admirer and became
our zealous hierarch of spiritual wisdom. He set himself a model for the life and
activity of this Russian Chrysostom: impeccable personal life, strict asceticism,
love of science, amazing hard work, boundless patience, knowledge of the life and
life of the clergy and other qualities of his personality. Vladyka Anastasiy received
the gift of preaching almost more than his lofty teacher. Among the noisy capital,
he lived like in a desert, an ascetic life, strictly observing all fasts and not knowing
fatigue in frequent divine services. Being a Moscow vicar,
VIn the year of the declaration of war (1914), Bishop Anastasiy was transferred
to the Kholmsk Cahedra, which was a sign of high confidence in him. During the
war, the city of Kholm was close to the front, and Bishop Anastasiy often and
fearlessly began to go to the forefront, inspiring the troops to a brutal feat. On
October 24, 1914, passing the front, the city of Kholm was visited by the
Sovereign Emperor Nicholas II. He was received by Bishop Anastasy in his
cathedral council and welcomed him with a speech, in which, with all the force of
persuasiveness and with the pathos of ardent love for Russia and her faithful sons,
he vividly depicted the exploits of Russian soldiers in front of the Sovereign. For
his labors, in 1915, Bishop Anastasiy was awarded an extremely rare award for the
clergy - the Order of Good. book Alexander Nevsky "with swords". In December
1915, Bishop Anastasiy was/with. 133 / It was transferred to Kishinev, and in 1916
was elevated to the rank of archbishop. The year 1917 came, Russian society was
engulfed in the revolutionary frenzy of February, but Archbishop Anastasiy
immediately recognized the antichrist face of the revolution and embarked on the
confessional path of struggle. On August 15, the Moscow Church Council
opened. Vladyka Anastasia was entrusted with the organizational side of the
Cathedral. The Patriarchate was established on October 31, 1917. Archbishop
Anastasiy was appointed chairman of the commission for the enthronement of the
Patriarch. (By the way, during the voting of candidates for patriarchs, with the
presence of a number of venerable hierarchs, the young archbishop Anastasiy
received 77 votes out of 309, i.e. 25%). After the restoration of the patriarchy,
Vladyka Anastasiy entered the composition of the Holy Council under the
Patriarch. After the Council, he was chosen by the flock for the Kharkiv diocese,
but subsequent events prevented this election from being realized. All Bessarabia,
which made up the Kishinev Diocese, was annexed to Romania. Romanization of
the Russian population began. Vladyka Anastasiy was not tempted by the
opportunity to stay and flourish in Romania and preferred to accept the cross of
exile. He departed abroad for Constantinople. Here he joined the Higher Church
Administration, formed under the chairmanship of Metropolitan Anthony for the
nourishment of the Russian emigration. From 1919 to 1921, Vladyka Anastasiy
was the administrator of the church communities of the Constantinople district. In
1921 he departed for Jerusalem. For 11 years, Vladyka Anastasiy directed the work
of the Russian Orthodox Mission in Jerusalem. All Bessarabia, which made up the
Kishinev Diocese, was annexed to Romania. Romanization of the Russian
population began. Vladyka Anastasiy was not tempted by the opportunity to stay
and flourish in Romania and preferred to accept the cross of exile. He departed
abroad for Constantinople. Here he joined the Higher Church Administration,
formed under the chairmanship of Metropolitan Anthony for the nourishment of
the Russian emigration. From 1919 to 1921, Vladyka Anastasiy was the
administrator of the church communities of the Constantinople district. In 1921 he
departed for Jerusalem. For 11 years, Vladyka Anastasiy directed the work of the
Russian Orthodox Mission in Jerusalem. All Bessarabia, which made up the
Kishinev Diocese, was annexed to Romania. Romanization of the Russian
population began. Vladyka Anastasiy was not tempted by the opportunity to stay
and flourish in Romania and preferred to accept the cross of exile. He departed
abroad for Constantinople. Here he joined the Higher Church Administration,
formed under the chairmanship of Metropolitan Anthony for the nourishment of
the Russian emigration. From 1919 to 1921, Vladyka Anastasiy was the
Russian Orthodox Mission in Jerusalem. Vladyka Anastasiy was not tempted by
the opportunity to stay and flourish in Romania and preferred to accept the cross of
exile. He departed abroad for Constantinople. Here he joined the Higher Church
of the Russian Orthodox Mission in Jerusalem. Vladyka Anastasiy was not tempted
by the opportunity to stay and flourish in Romania and preferred to accept the cross
of exile. He departed abroad for Constantinople. Here he joined the Higher Church
of the Russian Orthodox Mission in Jerusalem. Vladyka Anastasiy was the
Russian Orthodox Mission in Jerusalem. Vladyka Anastasiy was the administrator
of the church communities of the Constantinople district. In 1921 he departed for
Jerusalem. For 11 years, Vladyka Anastasiy directed the work of the Russian
Orthodox Mission in Jerusalem.
In 1936, Metropolitan Anthony, the President of the Council of the Russian
Foreign Cathedral Church, died and his deputy was elected to this high post (pre-
elected by Metropolitan Anthony himself) - Metropolitan Anastasii. Vladyka
Anastasy was elevated to the rank of Metropolitan during the lifetime of
Metropolitan Anthony, and more than a year before the death of the last day he
took over the leadership of the Church Abroad. His first goal was the
implementation of the reorganization of the Russian Church Abroad in connection
with the new needs of the life of the Russian emigration abroad. (Provisional
Regulations of 1935 on the Russian Orthodox Church ,according to which it was
divided into four, followed by five, metropolitan districts: the Middle East, Far
East, North American, West European and Central European). Metropolitan
Anastasiem adopted all the measures for the elimination of the church turmoil
abroad and the merging of the entire Church Abroad into a single church
organization, which was at one time almost achieved with the exclusion of the
diocese of mit / s. 134 / ropolite Eulogia, who remained in the jurisdiction of the
Patriarch of Constantinople.
A la ukrѣplenіya Orthodox Church unto 1938 byl sozvan Second All SOBOR
Sh uchastіem clergy and mіryan. Under the Archiereyskiy Sunod, a training
committee was established and the Regulations on it were published. In 1935,
Metropolitan. Anastasiy published her wonderful book "Conversations with my
own heart" in Bulgrad. Another remarkable book by Metropolitan Anastasia -
"Thoughts on Pastorship" - represents the fruits of 50 years of pastoral experience.
During the second world war, Vladyka Anastasiy remained at his difficult and
difficult post in Yugoslavia. The German occupation has come. The Gestapo
carried out a search in the chambers of Metropolitan Anastasia and confiscated
Sѵnod's other production. Vladyka Anastasia himself was offered by the natives to
issue a special appeal to the Russian people with a proposal to cooperate with the
Nometsian army, allegedly going on a crusade to liberate Russia from the
Bolsheviks. This proposal was supported by the threat of internment in the event of
its failure. However, Vladyka Anastasiy rejected this proposal, pointing out that
given the ambiguity of the German policy and the complete lack of clarification of
the goals with which the people are going to Russia, he cannot make such a call.
About all the further behavior of Vladyka Anastasia in the period of the
Nometsian occupation of Yugoslavia, in London, in 1945, he gave an important
demonstration to various church and public circles, Russian and foreign, Holy
Gavriarch, Patriarch. He said that Metropolitan Anastasiy with great wisdom and
tact kept to the people of the people, was always loyal to the Serbs, to the extent
that he was subjected to searches and did not use the namtsev's trust at all.
In October 1943, under the chairmanship of Metropolitan Anastasia, a meeting

of 8 foreign bishops took place in Vienna, declaring the election of Metropolitan
Sergius patriarch illegal (elected in Moscow in September 1943).
Towards the end of the war, in view of the threat of Soviet occupation, when
the best part of the long-suffering Russian emigration was forced to doom itself to
farther exile again, Vladyka Anastasy departed with her, first to Vanu, eclipsed to
Karlsbad and, finally, after the war, after the war. , which by the will of God from
1945 to 1950 turned out to be the center of Russian church and social life.
At this time, the relations between the Russian Catholic Church Abroad and its
separate units and the enemies of the Russian Catholic Church Abroad were
disorganized . 135 / The Catholic Church began to spread gloatingly that it had
ended its existence. Not only enemies, but also many active members of the
Catholic Church Abroad itself, horrified by the impending terrible events of the
triumph of evil, wavered, lost their fortitude, changed their native Church and
passed into other jurisdictions. But tverd and nepokolebim ready odin to death to
stand for the true Church of Christ, byl Pervoіerarh Russian Orthodox Cathedral
Church mitropolit Anastasіy, in continuous and humble prayer for the Church and
the Motherland, ascend in the silence and mystery of your "spiritual upper
room." And the Lord heeded his relentless humble pleaѣ and by an obvious
miracle helped to restore and inspire the Russian Church Abroad that was dying.
T ak kak iz Munich vozstanovit connection Sѵnoda with vsѣmi part of the
church was not possible, mitropolit Anastasіy achieved razrѣshenіya on poѣzdku
unto Shveytsarіyu where, withdrawals Geneva unto korotkіy srok naladiv written
obschenіe with vsѣmi mіra countries on vozstanovil Sh using Bozhіey all
organizatsіyu Russian Cathedral Church Abroad.
W akonchiv this colossal work, the Lord kb Paskhѣ 1946, returned unto
Myunhen and pristupil kb exclusively / s. 136 / hard and extraordinarily
responsible workѣ of the leadership of the entire Russian Church Abroad.
On the day of St. St. George the Great Martyr and Condemnation, April 23,
1946 in Munich, Vladyka Anastasius gathered the Archbishop Council of the
Russian Church Abroad (15 Archbishops), from which a new glorious stage of her
life began. At this historical Council, a clear solution to the question of the
relationship to the Soviet Church was made:
“ In the Supreme Church Administration in Russia, in the face of the current

head of the Russian Church, Patriarch Alexy, has repeatedly addressed foreign
bishops with admonition to enter the canonical subordination of the Patriarch, but
obeying the great morality of our pastoral congregation while the highest Church
authority in Russia is in an unnatural alliance with the godless authority, and
while the entire Russian Church is deprived of the true freedom inherent in her
Divine nature. "
About gromnuyu work sdѣlal mitropolit Anastasіy for poslѣdnіe poslѣvoennye
years unto protect dѣlѣ mnogih tysyach bѣzhentsev (Di-Pi). Due to his exceptional
modesty, Vladyka carefully conceals his work, and therefore many do not know at
all about this, perhaps the most glorious page, of his life. With their prayers, their
moral authority, before which even opponents of the Church Abroad bow down
(for example, Metropolitan Vladimir, Prof. Kartashev, etc.), with their messages to
all world institutions and to all persons who have the world authority, right or
power, Anastas wrote in defense of the long-suffering Russian emigration
(especially the new one). At the same time, he drowned out all those who grieve
and despondent, by eating the great shrine of the Diaspora - the Miraculous Icon of
the Kursk Mother of God - numerous DP camps. The impartial history will in due
time say its truthful word about the life and work of Metropolitan Anastasia - this
great "sadden of the Russian Diaspora."
In 1948, Vladyka Anastasia celebrated 50 years of pastoral

activity. Relentlessly strict and stern to himself, during his whole life and activity
showed striking examples of personal modesty and deeply genuine humility,
Vladyka categorically avoided honoring his anniversary as much as his many
friends and admirers would want it. 1951 marked the 45th year of his archpastoral
activity and the 15th year of his stay at the head of the Russian Catholic Church
Abroad in the rank of Metropolitan.
Confusion and schism in the Church Abroad.
In kaz St. Patrіarha Tikhon ot 7/20 November 1920, with the number 362 is
strictly kanonicheskim osnovanіem suschestvovanіya Catholic Church Sh Her
Arhіereyskimi Councils and Sѵnodom.
E is the Church is the original and Fundamental Russian Church Abroad. Being
in full spiritual and administrative subordination to the canonically correct
Supreme Church Authority in Russia during St. Patrіarha Tikhon and ot he also
received a temporary avtonomіyu until normal polozhenіya Rossіyskoy
Autocephalous Church - Cathedral Church Abroad ceased all obschenіe Sh
Supreme Church іerarhіey Sovѣtskoy Rossіi Sh the moment kak this іerarhіya
became non-canonical , that is, since.. "Deklaratsіi" Metropolitan ... Sergia in
1927, when he betrayed the Orthodox Russian Church into the hands of enemies,
entering an unnatural union with godless power.
With guarding neizmѣnnuyu vѣrnost its Mother Church, Her Spiritual

Council , condemned the dѣyanіya Met. Sergia, - the Catholic Church Abroad
received a high mission from God: to preserve / s. 138 / the foundations of
Russian Orthodoxy and speak with a free voice abroad on behalf of the enslaved
Mother Church in the Motherland.
About the formation of other trends and jurisdictions of the Russian Orthodox
Church Outside of Russia - could have happened only by schism, by separating
from the Catholic Church, by changing the holy canons and the very spirit of
Orthodoxy. The conciliar Russian Church Abroad cannot be accused of schism, for
she had no one to break away from. The Catholic Church, from the very beginning
of its existence, followed one originally intended path, without changing itself, and
therefore could not be the cause of the schism.
E If vѣrnost Pomѣstnoy Russian Church for foreign Her part was unto tom to
remain unto lonѣ Mother of the Church, but to refrain ot podchinenіya
noncanonical Sovѣtskoy Patrіarhіi until the time when the Russian Church
poluchit freedom and a normal life - something nevѣrnost her kak it is absolutely
clearly logically , it could be expressed in three directions: 1) go into the
jurisdiction of another Local Church, 2) Separate from the Russian Church by self-
imposed autocephaly or autonomy, and 3) Submit to the Soviet Moscow
Patriarchy.
In the meantime, these three directions, having brought great confusion and
schisms into church life, were realized abroad.
The former Western European Diocese of the jurisdiction of the Russian

Foreign Archbishop's Council and the Sunod, headed first by Metropolitan
Evlogem, and after his death by Metropolitan. Vladimirom, - has passed a very
tortuous path in the process of recognition of the Supreme Church Authority,
somewhat dividing jurisdiction.
T ak, from October 1920 to June 1926 for six years, this diocese was in the
jurisdiction of the Cathedral Church Abroad, subordinate to the Bishops' Council
and the Sunod. Zatum, from August 1927 to October 1930 for three years, she was
subordinate to the Soviet Moscow Patriarchy. From February 1931 to September
1945 (14 years) - was subordinate to the Patriarch of Constantinople (as an
exarchate). From September 1945 - again subordinated to the Soviet Moscow
Patriarchy. Finally, in March 1947, having taken the fifth position, she again
submitted to the Patriarch of Constantinople, again with the rights of an exarchate.
The essence of the Eulogian turmoil.
Vin the final stage of the civil war, in February 1920, Archbishop Evlogiy was
already in Serbia and from there, after a trip to Europe, on behalf of the High
Church Administration in South Russia, he himself asked, through the -European
Diocese. On October 1, 1920, he was appointed temporary administrator of these
foreign Churches (formerly the former entourage of the Petrograd
Diocese). However, the rector of the Parisian Embassy Church, Fr. Ioann Smirnov,
I wished to have confirmation of this appointment from the Central Russian
Church Authority and at the request of the Archbishop of Finland it was
received. Patriarch Sunod in Moscow, under the leadership of M. Evsevia, March
2, 1921 recognized the actions of the High Church Administration as legal and
considered the fact of the appointment of the Archiep. Eulogia in such expressions:
“in view of the resolution of the Supreme Church Administration abroad, to
consider the Russian churches in Zap. Europe is temporarily under the
management of His Grace Eulogia. " In May 1922, the Patriarch Sunod and the
Council, closing the Supreme Church Administration abroad, said in the decree, by
the way, the following:Eulogy of the heads of Russian Orthodox churches abroad,
in fact, for the High Church Administration there is no longer an area in which it
could exercise its activity, the aforementioned High Church Administration can be
abolished, while temporarily retaining the Administration of Russian parishes
abroad for the Metropolitan and management of the named churches "(" Church.
Vestnik "September 1922).
T akim obrazom, Patrіarshee Upravlenіe unto Moskvѣ suggested that it

ustranyaet overseas Upravlenіe not only for his politicheskіya vystuplenіya but as
useless, t. To. Nѣt area for him to exercise his dѣyatelnost and therefore recognized
ranѣe Metropolitan rights. Eulogy cover the rights of the Office and not even
expanding, but remaining the same as before. The administration of Patriarch
Tikhon did not know that the administration of the Foreign Administration
consisted of 9 dioceses with 12 ruling and vicar archiers.
E stestvenno that Met. Eulogy, in the presence of the Council of Bishops, could

seek "considerations about the order of Management" only from him, even more so
that at this time in Russia Patriarch was arrested and acted on his own by the
Decree of November 7/20, 1920, a / s. 140 / in places that lost contact with the
center, according to the Decree, the diocese archpriest immediately entered with
the archieres of the neighboring dioceses for the organization of the Supreme
Instance of church power. And only in the case of the impossibility of this, that is,
with its complete isolation and loneliness, "the eparchial archpriest takes over the
entirety of power." ( Decree No. 362). Abroad, favorable conditions for self-
government and the legal structure of church power turned out to be, and
Metropolitan Evlogy could not do otherwise than seek the solution of the Cathedral
of Archiereev.
II of this act of Metropolitan. Evlogy submitted to the Cathedral of Archiereev

on August 8, 1922 a note of the following content: "I propose now to close the
aforementioned Administration and immediately to all the Russian bishops who
gathered abroad to start organizing a new central body of the Supreme Church
Administration for the restoration of foreign countries or efforts." Together with
the Cathedral, he adopted a new basis for the organization of the Archiereyskogo
Sunod and signed for the President a circular notice of this on August 31 /
September 13, 1922, No. 1. He had a chance to refer to this Decree as to the
current law.
T hen the same unto 1922 3/16 іyulya, Met. Evlogiy wrote to Met. Anthony
(regarding the Decree of Patriarch Tikhon ): "undoubtedly he was given to the
pressure of the Bolsheviks."
In the Epistle to the flock on June 23, 1924, No. 903, Metropolitan Evlogiy
proved the canonicity of the Council and the Sunod abroad.
About dnako soblazn sole power mog appear for metropolitan Evlogіya
already poslѣdnem zasѣdanіi Vysshago tserkovnago Upravlenіya on Ob his
upravlenіi (August 29. / September 11. 1922), when odin episkop (Venіamin)
nastaival to "peredachѣ completeness of the highest ecclesiastical authority"
Met. Eulogia. Twelve voices, together with Metropolitan Evlogem, were against
this. But still, it was from this moment that Metropolitan Evlogiy began to strive to
clarify and strengthen his rights and powers. Beginning in 1922, Metropolitan
Evlogiy, secretly from Sunod, sends reports to Patriarch Tikhon, notes and
projects directed against Metropolitan Anthony and Archiereyskogo Sunod, then
through Aѳina and Vѣnu, then through Finland. On January 8, 1924, through the
Archbishop of Finland, he asked Patriarch Tikhon for the abolition of the
Archpriest Sunod and for the confirmation of his rights. Also ask for the transfer of
the Jerusalem Spiritual Mission from the entry of the Sunod into his diocese. He
also asked Metropolitan Peter about the same, in 1925. But all / s. 141 /
the multiple appeals of Metropolitan Eulogia were left without a reply. Before
Sѵnoda reached svѣdѣnіya Ob this perepiskѣ but zasѣdanіyah Sѵnoda and
Council mitropolit Evlogіy is otritsal .
P oluchiv eparhіyu, on making every effort to control it bez Council and

Sѵnoda, expanding their rights and creating dvoevlastіe. This introduced confusion
and confusion into church life.
F elaya put predѣl this smutѣ, Arhіereyskіy SOBOR, even unto 1923 prinyal
developed mitropolitom Evlogіem proekt West Evropeyskago mitropolichyago
County dav he almost avtonomіyu.
H about mitropolit Evlogіy pozvolil sebѣ invade unto area tserkovnyh drugih
organov. With the blessing of Metropolitan Anthony, a church community was
opened in Australia and was included, quite naturally, in the jurisdiction of the
Archpriest Senod, and Metropolitan Evlogy invaded there without permission. The
same thing happened in Paraguay and Uruguay. In Finland, despite the fact that it
was an autonomous diocese in 1918, Metropolitan Evlogy allowed to open
parishes from himself, without the consent of the ruling bishop, and urged the
Finnish flock to submit to the false bishop Herman (February 12, 1926),
categorically rejected. Patriarch Tikhonom(December 28, 1923) and the Russian
episcopate in general (October 27, 1925). Later, from Russia to Persia, the
renovationist "Metropolitan" Vasily Smulov, with his wife and two daughters,
rejected there by the archimandrite of the Russian Ecclesiastical Mission of the
Archpriest Sunod, was accepted by the "nothing hesitated about" the Metropolitan.
to begin with distant Persia the beginning of the dispensation of the Church of
Christ ”, as if there had not been a Russian Orthodox parish there until now.
H eodnokratno mitropolit Evlogіy vystupal Sh church Poslanіyami kachestvѣ

unto the head of the Church Abroad, without being upolnomochennym it and not
being priznan takovym episkopatom. He also allowed himself to make orders of a
general church nature, without entering into an agreement with the Supreme
Church Authority of the Archives Council and the Sunod.
II of the Law of the highest ecclesiastical authority, which appointed the
metropolitan Evlogіya his eparhіyu and created iz ney mitropolіyu, Arhіereyskіy
Sѵnod nashel neobhodimym, for the benefit of the Church, otdѣlit ot poslѣdney six
prihodov Germanіi unto independent eparhіyu, which was done poslѣ of kak
mitropolit Evlogіy I illegally broke up with the Council of Bishops.
( To ak wisely and useful was the conciliation of Sunod regarding Germany, the
following events showed: the appearance in Ger / p. 142 / of mania during and
after the second world war of a huge number of new emigrants from the USSR,
who shared the entire ideology of the Cathedral Church Abroad).
In the case of Patriarch Tikhon, Metropolitan Evlogem was unceremoniously

disregarded about the expansion of the right of vicar bishops, and when the
Archbishop Sonod demanded its execution, Metropolitan Evlogii, in an official
letter, he simply refused to execute it in an official letter and openly refused to
execute it. It was this circumstance that prompted the Council of Archives to
finally liberate the German vicarity with its bishop Tikhon , from the power of
Metropolitan Eulogia, as despotic.
On June 16/29, 1926, Metropolitan Evlogy demonstratively left the meeting of

the Council of Archiereev, because the last day he refused to consider this issue in
the first place.
On the way out of the bishop of obedience to the Council of Bishops only
because the last one to endure an undesirable decision, there is an unacceptable
path of ecclesiastical anarchy and an act that is clearly anti-canonical.
P oslѣ this mitropolit Evlogіy, desiring to justify himself, nachinaet spor about
polnomochіyah Sѵnoda kotoryya on to sih por Samye priznaval . In Messages
6/19 Aug. 1926 - he writes: “April 22. / May 5, 1922, after the condemnation of the
Patriarch of the Karlovatsky Sobor, my ecclesiastical powers were not only
confirmed, but also significantly expanded: I was ordered to close the Foreign
Church Administration that existed then in Karlovtsy, to take into my own hands
all the Russian churches and to present the order your considerations. By this
Decree, in fact, all power over the Russian Orthodox Churches abroad was
transferred to me. "
H about vѣd poslѣ zakrytіya Vysshago tserkovnago Upravlenіya, mitropolit

Evlogіy, kak izvѣstno, vmѣstѣ Sh Soborom episkopov and prinyal new osnovanіe
for organizatsіi Arhіereyskago Sѵnoda and podpisal "For Predsѣdatelya" circular
izvѣschenіe Ob etom August 31. / 13 September. 1922 No. 1, after which he
himself referred to the former decree, as to the current law. Therefore, the new
behavior of Metropolitan Evlogy cannot be qualified otherwise than as hysterical.
In the further controversy with the Council of Bishops, Metropolitan Evlogy

had the daring to put himself on an equal side with the Council (November 26,
1926), to which the President of the Council, Metr. Antoniy otvutil already like
this: “Your declaration that you consider yourself and the Archbishop Council
to be equal parties, the Archbishop Sunod recognizes as blasphemous . Not only
someone from the archiereev, but even the Patriarch, cannot become in the
position / s. 143 / nie, equal to the Cathedral of Archiereev "(" Church. Vedomosti
"1/15 January 1927).
The purpose of the Archierayskogo Sobor, openly confessed by him from the

beginning, is to unite all the foreign Russian dioceses and spiritual missions into
one whole, governed by the Sobor of Russian Bishops (see Epistle August 27,
1927). Metropolitan Evlogy, after his "quarrel" with the Council of Russian
Bishops, began to consider it necessary "to limit the illegal (in his opinion) claims
of Karlovatsky Sunod to seize the fullness of church power over the entire Russian
Orthodox Church Abroad." -7, 1930). But the fateful role of Met. The eulogy in the
history of the Russian church turmoil has not yet ended.
4 /17 August. In 1926, he suddenly sends a written declaration of recognition of

the canonical judicial and administrative authority of the Archbishop's Council and
delegates two vicar bishops to settle the disagreement and express regret about his
departure from the Cathedral. But without waiting for the answer and decision of
the Council of bishops, he, to the embarrassment of the last and his delegates,
issued on August 6/19, 1926, the above appeal to the flock , asserting his exclusive
rights and offensive for Sunod, he just annulled the steps to the world. Because of
this, still not having a response from Sunod, he hastily leaves for Germany, visits
the German parishes and tries to incite them against the higher ecclesiastical
authority.
P od chim temnym vlіyanіem sovershil these actions Met. Evlogiy - remains

unclear.
In the overwhelming majority of the numerous Council of Bishops (there were

up to 35 of them) - Metropolitan Evlogy, with the exception of 2-3 of his vicars,
did not have supporters. The episcopate gave him a unanimous rebuff, perfectly
understanding his psychology, the true spirit of his harassment and the methods of
his actions. After this, Metropolitan Eulogy was left with only one way: to rely on
the veneration of his flock. It was only through agitation and intrigue to achieve
recognition and approval of her special powers. Metropolitan Evlogiy embarked on
this path.
About the message to the flock, student congresses, a number of deanery

assemblies, clergy and laity involved in canonical dispute, ignorant in church-
canonical issues of intellectuals, propaganda, reports, acceptance and
encouragement of dirty addresses, sales , everything in the Western European
Diocese was given / s. 144 / in movement against the Archireyskogo
Cathedral. Metropolitan Evlogy not only did not protest against this unworthy
campaign, but he himself kindled church turmoil, incited the clergy and flock to
disobey Sunod, fighting for personal power and influence against the institution,
which was frustrated by the joy of the honor of his numerous enemies. ...
MMetropolitan Evlogy fell away from the Sobor of Ierarchs, which had
previously recognized it, and showed open rebellion against this Sobor. And he
himself exposes himself with all the contradictions of his actions, self-help,
diplomacy and cunning. A lot of interesting material for this is given by the
autobiography of Metropolitan Evlogy ("The Path of My Life"), which confuses
even some of his admirers. Bp. Tikhon, appointed by the Council in Germany, he
arbitrarily removes from office and single-handedly prohibits him from
serving. This can only be done by the Sobor, and Metropolitan Evlogy himself
once demanded a Soborno trial of the American "church rebels" - Bishop
Alexander, Bishop Stephen and Metropolitan Platon (see the letter from
Metropolitan Anthony 22 about this to Metropolitan 14. ... The canonical authority
of the Council for Metropolitan Eulogia no longer exists. After declaring itself an
equal party to the Council, it has already indeed become the abductor of the
general episcopal power. His canonical crimes grow and expand. Previously, he
was, canonically quite correctly, an opponent of the subordination of the foreign
parts of the Russian Church to other local churches. Now he stands with certain
goals for the subordination of tѣkh, which are located on the territory of these
churches.
At the same time after the closure of the High Church Administration, but even
before his break with the Council, for personal reasons, Metropolitan Evlogy, to
the claims of the Ecumenical Patriarch in 1923 and in 1924 (March 28, No. 332
and July 10, No. 978) - answered protecting the positions of the Archiereyskogo
Sunod, and now it recommends that the parishes of the Archiereyskogo Sunod
submit to other people's local churches, preaching, however, independence only for
their own diocese (Russian parishes in Western Europe).
N oslѣ 7 mѣsyachnoy controversy between mitropolitom Evlogіem and

Arhіereyskim Sѵnodom, poslѣdnіy 13/26 January. 1927 decided to bring
Metropolitan Evlogy to the court of the sacred Council, to remove him from the
administration of the diocese, to appoint another bishop and to ban him from
serving in the clergy until the trial (Okr. Posl. Jan. 22 / February 4, 1927, No. 114).
/with. 145 / H Elzi reproach Arhіereyskіy Sѵnod unto pospѣshnosti dѣystvіy,

unto nedostatkѣ terpѣnіya, unto excessive severity, or unto nevypolnenіi debt or
unto stremlenіi kb split. It took a lot of courage not to yield to Met. Eulogy and in
order to decry to be forbidden and to lose a great diocese and to transfer grief from
Parisian unbridledness.
It should be noted that all this happened in the same year 1927, whena church
schism occurredin Soviet Russia, after the famous Declaration of
Metropolitan Sergiy. And in Sov. Russia and abroad was tempted for one bishop
with the neglect of the authority of the Council.
Q To retain at least some form of share or kanonicheskago, the lawful

ecclesiastical suschestvovanіya, mitropolit Evlogіy naturally rushed kb zaschitѣ
glav drugih Pomѣstnyh Churches. But even in the spring of 1926, Metropolitan
Evlogy did not think about the possibility of such an appeal, considering it the
last non-canonical , about which he wrote to Metropolitan Dionysius of Warsaw
5/18 V, 1926, No. 736 ("Voskr. Chtenie" No. 24).
The Selensk Patriarch, who declared Metropolitan Eulogia uncanonical and did

not mention his title, now (June 18, 1927) encourages him and condemns the
actions of Sunod. The Patriarch of Alexander and the Metropolitan of Hellas give
the same grammar, being guided by political influences and hostile to the unifying
idea of the Russian Church Outside of Russia.
H on the path chosen mitropolitom Evlogіem, was extremely opasnym for

him. At the time when the Archiereiskiy Sunod accepted the abolition of the High
Church Administration, as illegal and dictated by the Bolshevik violence,
Metropolitan Evlogiy, focusing his attention on his powers, received in this, and
now he was abolished wrote) and recognize this act as a free expression of the will
of the Moscow Patriarchy, assert his subordination to it and in the future and deny
Sѵnod's right to be based on Decree No. 362 of 1920 . This reliance on the
Moscow ecclesiastical authority and the "Behests of Patriarch Tikhon", Which are
now mentioned hourly, was certainly insincere and was accomplished with a secret
hope that in fact this power would not be realized and would remain a
fiction. However, he zealously undertook to assert (just to free himself from the
control of the Archiereyskogo Sѵnod) his new canonical base, according to his
present opinion, “indisputable and unique,” and dug himself a hole, into which he
fell with an extraordinary effect.
/with. 146 / W and dvѣ nedѣli to release its Deklaratsіi ot 16/29 іyulya 1927

g. , namely 1/14 іyulya 1927, at mitropolit Sergij poslal Ukaz № 93 Metropolitan
Evlogіyu Sh predlozhenіem cherez him his intermediary, vsѣm arhipastyryam
pastyryam and abroad give a subscription of loyalty to the Sov. the
government. Otherwise, recently they were subject to dismissal from the
department of the Moscow Patriarchy. Met. Evlogy, on too heavy a condition, was
now receiving confirmation of his powers, but there was nowhere to live after the
break with the Council of Foreign Archieres. I had to agree.
With overshiv grѣh break Sh zagranichnym episkopatom, mitropolit Evlogіy

voshel unto podchinenіe Metropolitan Sergiy, who sovershil at this time is the
same grѣh. Having severed the communion with fellow bishops abroad,
Metropolitan Evlogy, with the recognition of Metropolitan Sergiy, broke the same
with the bishops-martyrs, prisoners and confessors in Russia, the vicious
Tikhonites, who rejected the enslaving conditions of leaving and began to legalize.
And the message about the subordination of Metropolitan Eulogia to

Metropolitan Sergiy was met in prisons, concentration camps and exiles by the
vicious saints. To Patriarch Tikhon, bishops, clergy and laity with deep sorrow.
The situation was difficult for Metropolitan Evlogy and his flock. The
requirements of the Soviet Patriarchy grew, and it became completely impossible
to fulfill them. It all ended with the harsh reprimands of the Sov. Sergiev Patriarchy
against Metropolitan Eulogia, his vicars and all the clergy, banned from the clergy
pending trial or repentance.
T hen, "Sh ease unto myslyah extraordinary" Sh speed trimmer, mitropolit

Evlogіy pereshel ... unto the third in a row yurisdiktsіyu: on Patrіarhu obeyed
Constantinople.
In Selenskiy Constantinople Patriarch Photius, gramata from 17 Feb. 1931

announced that "our temporary Patriarchal Russian Orthodox Exarchia in Europe"
was organized. At the same time, it was not announced - why is it temporary? Is it
because this diocese will someday be returned to the Russian Church or because it
will someday pass into the permanent government of the Greek exarchate in
Europe?
M itropolit Evlogіy ponyal it their own way. In the Messages to the flock on
February 25, 1931, he wrote: “The Ecumenical Patriarch accepted our foreign
Orthodox Russian churches ... This new order has a temporary character. When
will the generally recognized central church authority of the Russian Pra / s. 147 /
of the glorious Church, we will again return to the previous position. "
A b o u t d n a k o , i s t o r і y a O r t h o d o x C h u r c h z n a e t n o s u c h
precedent dual yurisdiktsіi to mitropolit, being one ekzarhom Patrіarha unto his
former Diocese, unto the same time schital its integral part, independent ot this
Patrіarha other Pomѣstnoy Church. This provision is clearly anti-canonical .
P usskіe іerarhi and parishes, pereshedshіe unto yurisdiktsіyu
Konstantinopolskago Patrіarha canonically stoyat vnѣ Russian Church, because
you can not simultaneously be unto dvuh yurisdiktsіyah.
U of svyatym kanonam, Konstantinopolskіy Patrіarhat mog not claim to

chuzhіya Diocese, kak already been said, and not take mog zapreschennago drugim
іerarhom if on schital Moscow Patrіarhіyu legitimate (and on it so schital). On the
other hand, Russian bishops, pastors and parishes cannot arbitrarily leave the
membership of their Church and join another.
N roizoshlo canonical pravonarushenіe, kak by Diocese, and by tak

Vselenskago See. The sacred rules allow the change of jurisdiction only with the
consent of the church authority to which this hierarch and his parish belonged
before the transition to a new one (Karѳ. 24, 3). Any violation of the right of
autocephaly and interference in the spirit of another Church is recognized as
invalid (Tret. 8) and threatens with "decent punishment through the immediate
ejection of his rite by the Holy Council" (Ant. 13).
T akymъ obrazomъ Russkiy Эkzarhatъ Konstantynopolskaho vъ patriarchy

West. Europe is a non-canonical institution.
On March 17/30, 1934, Metropolitan Evlogy, in his letter to Metropolitan

Anthony, admitted that, in defense of his righteousness, he probably should not
have come in 1926 to the abandonment of the Council, that he was very sorry
for this and asked to forgive him and remove him from him and his clergy imposed
disqualification. 28 Aug 1934, the Synod of Archives lifted the bans imposed on
Metropolitan Evlogy and his vicars. But, having received what he wanted,
Metropolitan Evlogy, in his Epistle to the flock of September 11/24, 1934,
expressed his joy that the dispensation, “although it was illegally imposed,” was
lifted, and at the end he concluded that “the fundamental foundations of our church
position remain unshakable and unshakable. " Thus, the diplomacy turned out to be
successful: both the ban was lifted and the unity did not take place.
H about vot unto noyabrѣ 1935 ot name Arhіereev Sѵnoda and name
ot Metropolitan Evlogіya appeared unusual Poslanіe to the entire flock of the
Russian unto razsѣyanіi sheer. It announced that / s. 148 / the head of the Serbian
Church, Patriarch Varnava , looking for ways to restore Russian ecclesiastical
unity abroad, invited four hierarchs of the main regions to the meeting, which
decided to create four metropolitan districts, “firmly united in the general central
and Russian cathedrals of foreign countries. Sunodѣ "..." Seek peace and marry
him "(Ps. 33, 15), the hierarchs proclaimed to everyone's joy.
H and pervom Sovѣschanіi mitropolit Evlogіy vyrazhaet willingness to connect

with vsѣmi parts of the Russian Church zarubezhom if the poslѣduet blagoslovenіe
Vselenskago Konstantinopolskago Patrіarha. The Serbian Patriarch offers his
mediation in this, and Metropolitan Evlogiy accepts him with gratitude. At the last
day of the meeting of Met. Eulogy, although he himself does not want to ask the
Ecumenical Patriarch for his release from the title of exarch, promises to show him
obedience and obey. But after the Council appears in print ("Church. East."
February 1936) his letter to the Ecumenical Patriarch with a request ... not to
release him from his jurisdiction... All these actions of Metropolitan Eulogia can
be qualified either - as dishonesty, or - as perfect subjection to secret evil forces, or
- as clearly hysterical. However, it is also possible to combine all these three
factors together.
About the fall of 1944, when the victory of the USSR over Germany became
clear, Metropolitan Evlogy, through the Soviet ambassador to Paris, entered into
correspondence with the Moscow Patriarch and declared his readiness to
immediately rejoin. Metropolitan Evlogiy did not release anyone from the diocese
administration about his beginning, wishing to make everyone a fait
accompli. With the election of the Soviet Patriarch Alexy, he issued a decree on
parishes about his commemoration at the Liturgy, as the legal head of the
Church. The question of the relationship with the Ecumenical Patriarch is “the
question of my numerous flock: my own heart is open, without guile, here it is -
my thoughts at home, since I learned that the Church on my native land was
restored and free” (“Rus. New "No. 14, 19 August 1945).
On August 29 , 1945, an information meeting of the clergy took place with a

report from Metropolitan Nicholas (representative of the Soviet
Patriarchy). Despite the bold objections of the most prominent members of the
a s s e m b l y a g a i n s t t h e s u b o r d i n a t i o n o f M o s c o w, M e t r o p o l i t a n
Evlogiy dictatorially interrupted the prejudice and resolutely announced
submission. 30 Aug he sent a telegram to the Patriarch of Constantinople, asking
for blessing on the return of his diocese to the / s. 149 / Russian Church. To a
request to respond immediately by telegraph - no response was sent. Metropolitan
Nicholas said that the Ecumenical See, in the negotiations with Moscow, had
already allegedly given consent to this, and on September 2, 1945, the Liturgy
solemnly captured the unity.
On October 11 , 1945, the Soviet Moscow Patriarch issued a decree on the
unification of the Western European Diocese and the formation of the Moscow
Exarchate from it.
X hile mitropolit Evlogіy ushel iz yurisdiktsіi Konstantinopolskago Patrіarha

not poluchiv this soglasіya, but because of its Vselenskіy Prestol soglasіya on uhod
not yet dal, mitropolit Evlogіy left both his ekzarhom, and unto sootvѣtstvіi Sh
etim October 2. (No. 477) issued a circular message on the inclusion of the
exarchate in Moscow jurisdiction and the order to continue to commemorate him
during the service of the Exarch of the Ecumenical Patriarch . This "difficult"
situation had to continue until the canonical leave was received from the last day,
to whom Metropolitan Evlogy sent a report on the same date, with the
corresponding request. This ambiguous stay at the same time in two jurisdictions
among the church turmoil and disputes lasted almost a year.
P ano utrom August 8, 1945 mitropolit Evlogіy died.
On August 9 , 1945, the Moscow Patriarchy informed the Patriarch of the
Ecumenical Telegram that it “determined to consider the temporary jurisdiction of
the Holy Ecumenical Throne above Zap. European parishes ceased . " 12
Aug 1945 specially for the funeral of Metropolitan Eulogia, the Moscow delegate,
Metropolitan Grigoriy, was sent to the co-service of all the other hierarchs of the
exarchate who have now entered Moscow jurisdiction.
With ccording written zavѣschanіyu pochivshago, unto upravlenіe Ekzarhatom

vstupil arhіepiskop Vladimіr, but on August 14. 1945 Metropolitan. Grigoriy
handed him a decree from Moscow that Metropolitan Seraphim (Lukyanov) was
appointed exarch. Referring to the expectation of the decisions of the Ecumenical
Patriarch, Archbishop Vladimir accepted this decree for the information, but not
for the execution. Patriarch Aleksiy called on Archbishop Volodymyr to obey by
telegram and to the flock - by the Message ,but to no avail. The majority turned out
to be against the subordination of Moscow. The second subordination to
Constantinople took place. 16 oct. In 1945, the Diocese Assembly took place,
which decided: not to accept the execution of the decree of the Moscow Patriarch,
uncanonically encroaching on the abolition of the power of the Ecumenical
Patriarch over us. " Thus, all the actions of Metropolitan Evlogy / s. 150 / were
declared "as not being", as if the initiative of these "non-canonical encroachments"
did not come from him. And during this time there were also such, with the
resolution of the Moscow Patriarchy of action, as the consecration of
archim. Nikon (Greve) as Bishop of Sergievsky. It was indeed the subordination
of the Moscow Patriarchy and the arrival in its jurisdiction.
On March 6 , 1947, the Ecumenical Throne determined that the Russian
Exarchate "retained its direct dependence on it" and does not remind with a single
word about the temporality of this provision.
" M s not ischem struggle" - zayavil arhіepiskop Vladimіr (built unto zatѣm of
Sanya Metropolitan). This meant a complete spiritual separation from the Russian
Church, which is still in a difficult struggle and awaits the triumph of truth and our
help and support. Russians abroad cannot shirk this struggle, for such deviation is
tantamount to change.
About Opens Bogoslovskіy Institut unto Parizhѣ, mitropolit Evlogіy, unto their

time prosil Arhіereyskіy Sѵnod bytіe approve it. Sѵnod potreboval the same that
potom potreboval and ot Harbinskago Bogoslovskago Faculty:.. Ispolnenіe pravil
Rossіyskih duhovnyh akademіy and seminarіy, ie statute uchebnyh planov,
composition faculty scholarly works kotoryh should be razsmotreny, svѣdѣnіya of
materіalnom polozhenіi and istochnikah and ih otyskanіya ... None of this was
presented, and the Institute began to exist by default, not approved by the Supreme
Church Authority.
M itropolit Evlogіy unto their time vynuzhden byl protect explicit

"Sofіanskuyu" heresy, and condemned Arhіereyskim Sѵnodom Zarubezhom and
Moscow Patrіarhіey.
Church turmoil in the Americasѣ.
And the American Diocese of the Russian Church survived from 1920, that is,
from the moment of breaking the direct connection with Russia, three periods.
From 1920 to 1926 - in the union with the Archiereyskiy Abroad Sunodom .
From 1926 to 1935 it was spontaneously autocephalous.
From 1935 to 1946 - again in the union with the Archiereyskiy Abroad
Sunodom .
Since 1946 (since November 29), after Cleveland's "Cathedral" (which would

be more correct to call "Eparchial / p. 151 / meeting") - again arbitrarily
autocephalously, under the conditional "spiritual" headed by the Moscow
Patriarchy.
It is quite clear that some part of the American Diocese has a clear tendency to
achieve full independence, that is, autocephaly, in order to proclaim the American
Patriarchate in the near future. And all the aspirations of the doers who defend this
ridiculous tendency are reduced to justifying canonically and historically and
implementing this autocephaly and the future patriarchy.
It is quite clear to the honest historian of the Church that the American Church
is not yet ripe for autocephaly. In addition, it is quite clear that autocephaly does
not assert itself, but is given from above, from the canonically superior Church-
instance. Self-directed autocephaly (or complete autonomy) does not have any
canonical foundations.
The first leader of a complex American church policy, Metropolitan Platon,

dropped out of Russia and left his kahedra there during a difficult, unusually
characteristic event for him. At the end of the civil war, in the morning of January
24. 1920, when the Bolsheviks, bursting into Odessa, rushed to the archpriest's
house, they did not find Metropolitan. Plato, who at that moment managed to take
refuge on a foreign cruiser.
At throm the next day, a huge crowd of unhappy crying people gathered near
the cathedral, where only the other day the inspired authoritative preacher, the
Metropolitan, uttered thunderous rushes against the Bolsheviks, organized a sacred
detachment for the salvation of the Motherland and suggested signing up for a
special list. According to this list, up to a thousand young people were shot that
night. The irresponsible organizer himself did not know what he was doing.
P ribyv kb Higher Church Upravlenіyu on Yugѣ Rossіi, mitropolit Platon I

have had ot his mission unto Sѣv. America, to bring order to the American
Diocese. Until 1919, all ruling bishops were appointed to America by the Russian
Holy Synod. This year, on the basis of the decree of the All-Russian Council, the
American Diocese chose for itself Archpriest Adeksandr Nemolovsky.
On May 3 , 1922, an American, the city of Colton , who was in Moscow ,
conveyed to Patriarch Tikhon the request he had received from America for the
appointment of Metropolitan Platon as the ruling diocese, to which
Patriarch Tikhon responded that he was giving a recommendation, which was sent
to the Councilors of the Colonists. abroad, who govern the foreign affairs of the
Church. " Former at the same time a translator between the city of Kolton and /
s. 152 / Patriarch Tikhon, Archpriest Heodor Pashkovsky, having arrived abroad,
submitted a report to the Archpriest Sѵnod about this on July 1, 1922.
23 Aug / 5 Sep 1922 Archireyskiy Sunod appointed Metropolitan. Plato

temporarily managing the Sѣv. American Diocese. One year later, 29 Sept. 1923
Patriarch Tikhon issued a decree on the appointment of Metropolitan. Plato,
referring to his definition back in 1922.
Z atam, decree of January 16. 1924 Patriarch Tikhon dismissed Met. Platon
left the administration of the diocese and even summoned him to Moscow to be
tried on him. On the occasion of such a decree, a Council of clergy and laity was
convened, which took place on April 2, 1924 in Detroit. The Cathedral rѣshil
introduced autocephaly, electing Metropolitan Plato as the head of the American
Church. The decision was formulated as follows: “temporarily declare Russian
Rights. The Diocese of the self-governing Church will be taken down so that it will
be governed by its elected archpriest, through the Council of Bishops, a council
composed of elected laity and periodic Councils of the entire American Church.
" Metropolitan Platon was appointed the main reed over the property of all
churches.
H and etom "Soborѣ" prihodov ot 300 was only 110 and 37 svyaschennikov
mіryan. Some laypeople delegated their powers to the priests, others did not
sympathize with the Council in general, and others did not realize the importance
and significance of the proposed rules and with indifference accepted the proposed
rules.
Metropolitan Platon brought to the notice of the President of America about

the decree of the Detroit Congress, proclaiming the Russian Orthodox Church in
America as a self-governing national American religious self-sufficient
organism. In such a way, an attempt was made to tear the American Diocese away
from the Russian Church. A priest presided over the "Cathedral" . Having just
arrived directly off the road to the Cathedral and to the diocese, appointed by the
Cathedral of the Archbishop, Bishop Appolinariy could not figure out what was
happening and did not take any part in his tendencies and votes.
In October 1924, Metropolitan Platon participates in the Archiereysky

Cathedral in Sremskikh Karlovtsy, and a special Message to the American flock on
behalf of the entire Council speaks of the struggle against various schismatics and
supports the rights of Metropolitan. Plato.
H and Arhіereyskom Soborѣ 12-14 іyunya 1926, withdrawals kotorago vyshel

mitropolit Evlogіy, mitropolit Platon sdѣlal / s. 153 / detailed oral report on the
state of the Church in America and asserted that he never carried out and does not
carry out the autocephaly of the Russian Church in America and is a
decisive enemy of autocephalyhis diocese, and if the Detroit congress allowed
and approved its decree on such, then only in order to give an outlet to
autocephalous moods that threaten the integrity and tranquility of the
diocese. Testifying his loyalty to the Council abroad, he asked to give him, with the
handwritten signature of all members of the Council, a letter prepared by his
lawyers for all the Patriarchs and for the Russian Church in America, in which his
rights and powers to govern the Orthodox Church of America are confirmed, as he
needs court with zhivotserkovnikom on church propertyѣ.
P oslѣ this report, he was asked to sign a protokol Sh etim ustnym lichnym his
dokladom but mitropolit Platon refused to sdѣlat, zayaviv that podpisanіe im this
protocol would svidѣtelstvovalo about tom, that the alleged failure on priznaet
power patrіarshago mѣstoblyustitelya unto Rossіi. However, at this time, until
1927, the Archiereyskiy Sunod recognized Metropolitan Peter, and then
Metropolitan Sergiy.
P oslѣ this mitropolit Platon ostavil sobornyya zasѣdanіya.
With regards, he recognized as undoubted that Metrololite Platon, in spite of

his statements, seeks to organize autocephalous administration for the Sov. The
American Church and decided not to give the requested gramata in the indicated
edition and not be considered a member of the Archiereyskogo Sѵnod until he
rejects the decree of the Detroit Council and obeys the Council Abroad and Sѵnod
(Prot. No. 11 dated June 18, 1926).
T akim obrazom, unto 1926 the two metropolitan ambitious - Evlogіy unto
West Evropѣ and Platon - unto Sѣv. Amerikѣ - left the Archiereyskogo Sobor of
Russian bishops abroad.
The commonality of the methods by which both metropolitans sought sole

power is evident.
H and rѣshenіe Arhіereyskago poslѣdovalo Council (10 September. 1926 YG)

otvѣtnoe Poslanіe episkopov Sѣv. The American Diocese with such insults, in such
rude, impudent, and not in accordance with the dignity, wrote, expressions that
Metropolitan Platon considered it kuzhny to send an apology (December 27, 1926)
and refused to return it, asking him to return it.
/with. 154 / February 1 , 1927, Metropolitan Platon summoned Bishop

Apollinary, demanded insubordination to the Bishops' Council, personally, without
trial and servitude, dismissed him from office and banned him from the
clergy. Subsequently, with reference to February 2, it was indicated that the bishops
were together on this matter.
18 / March 31, 1927, Arhіereyskіy Sѵnod obyavil is rѣshenіe nekanonicheskim

and nedѣystvitelnym, otrѣshil Metropolitan Platon ot positions and zapretil it unto
svyaschennosluzhenіi, naznachiv temporarily upravlyayuschim eparhіey Bishop
Apollinarіya.
23 Aug / 5 Sep In 1927, Bishop Apollinary was approved as the ruling
archpriest.
On February 2 , 1927, Metropolitan Platon gathered the "Sacred Council" of

bishops, appointed its chairman by the Syrian Arab Eugimia, Bishop of Brooklyn,
who was proposed to draw up a constitution for the "holy Eastern Orthodox
Catholic and Apostolic Church in at the Petrograd zhivtsov-renovationists).
B erez mѣsyatsev 6, September 14, 1927 convened SOBOR episkopov its

odobril and prinyal unto sostavѣ Metropolitan Plato and five episkopov: Evѳimіya,
Ѳeofila, Amfilohіya, Arsenіya and Aleksѣya. Then it was approved in a civil way
under the laws of Massachusetts and on December 1, 1927, announced.
December 19 , 1927 on behalf of the "Holy Sunoda of American

Right. Kaѳol. Church ”was sent to all the heads of the Local Churches notifying of
the founding in America of a new and youthful member of the family of the
Orthodox Catholic Church, an independent, autonomous and autocephalous
American Church.
To every honest and unbiased historian of the church, it is clear that this
autocephaly was arbitrary , and therefore non-canonical (acephalous).
The founders of this arbitrary autocephaly decided to unite all the national
Orthodox groups in America and organize them under their own supremacy.
The declaration of this reads as follows:
" P rinimaya in vnimanіe that the Russian Church is now unable to carry
otvѣtstvennost for Pravoslavіe unto Amerikѣ and dolzhnym obrazom show their
avtoritet at prichinѣ patrіarshago chaos unto Rossіi that mozhet neopredѣlennoe
last time ... this otvѣtstvennost for Pravoslavіe and proyavlenіe this authority unto
the church America actually remains with us, as canonical Russian bishops in
America ... we command one of our members, Archbishop Evgimiy , /
s. 155 / Brooklyn, to take care of the improvement of American Orthodoxy in the
proper sense of the Orthodox Catholic people, born in America and mainly
speaking English, or other American inhabitants and peoples, of whatever
nationality, or linguistic group or origin ... they themselves wish to join the
autonomous independent American Catholic Church ... we are empowered to
establish, organize, found, lead, lead, control and support a definite, independent
and autonomous leadership of the Orthodox Catholic Church, which may be
known, legally established and generally recognized as a holy, Eastern , Catholic
and Apostolic Church in Sev. Americas ".
M itropolit Platon okonchil his anticanonical zatѣyu vskorѣ because kak it

slѣdovalo expect it vstrѣtila osuzhdenіe ot vsѣh Pravoslavnyh Churches, and the
first Predsѣdatel Sѵnoda this "autocephalous" Church in America, Evѳimіy
(Ofіesh) arhіepiskop Bruklinskіy, unto 1933 he married and took off the san.
B erez time by means of the bishop of the Syro-Arab mitropolit Platon

apparently razschityval skorѣe achieve priznanіya avtokefalіi in Pomѣstnyh
Churches and pervym patrіarhom mog be vskorѣ izbran already on Samye,
mitropolit Platon. The project of the international church poorly covered its
Russian national essence, because nothing in it could be offered in English , except
for the same spiritual heritage of Russian church culture. The American nation
does not yet have any traditions of "American Orthodoxy" invented by the
founders of autocephaly, and true Orthodoxy belongs to separate nations located in
America and feeds on all its native roots.
On March 7 , 1928, Metropolitan Platon turned to the Soviet Metropolitan

Sergiy with a request to certify that the highest ecclesiastical authority over the
American Diocese belongs to Metropolitans Peter and Sergiy and Patriarch
Sunod. This is necessary for representation in the litigation court due to church
property. (Let's remember the declaration of American autocephaly, where it is said
about "patriarshem chaos" in Russia). Seeing the double-dealing and insincerity of
Metropolitan Platon, Metropolitan Sergiy demanded proof of the faith of the
Moscow Patriarchy and suggested that Metropolitan Platon give an obligation to
evade political statements, to which the last day in principle agreed (July 27,
1929), but they were generally accepted . 156 / give later, along with all American
bishops. Of course he I did not give them.
6 /19 іyunya 1933 died Bishop Apollinarіy lawfully Sh 1927 upravlyavshіy
vѣrnoy Catholic Church Abroad, part of the American Diocese and erected another
1/14 May 1929 unto arhіepiskopa of Sanya.
And the me of Archbishop Apollinary , the humble, meek and wise archpastor,

unshakably steadfastly preserving the canonical truth and tirelessly fighting for the
integrity of the Russian Church Abroad, will forever remain one of the most holy
American names and not only in the Catholic Church. ...
/with. 157 / P oslaniemъ 15/28 iyulya 1933 g mytropolytъ Amerykanskuyu

Eparchy Sergey yzvѣstylъ obъ uvolneniy Metropolitan Plato.
7 /20 aprѣlya 1934 umer mitropolit Platon, three otrѣshenny ot his office:
St. Patr. Tikhon in 1924 (with a summons to court), the Archiereyskiy Sunodom of
the Russian Orthodox Church Outside of Russia in 1927 (with a ban in the clergy)
and Metropolitan. Sergiem in 1933
From the visit to the funeral of Met. Platon, the archieres and clergy elected
bishop. Theophilus (former archpriest Ѳ. Pashkovsky). Usurping the prerogative of
the power of the highest ecclesiastical authority, the diocese elevated Bishop
Theophilus to the rank of Metropolitan of All America and Canada, which was a
gross violation of canonical legality.
In spomnim istorіyu. In 1870 from Alaska the Archpriest's Cahedra was moved
to San Francisco and was called the Orthodox Mission. Then the mission turned
into the Aleutian and North American Diocese; Since 1927, this diocese began to
be called the American Metropolitan District. Now the archieres of this diocese
have elected themselves the first bishop, and the council of clergy and laity
confirmed this election without sanction of the highest ecclesiastical authority. The
Diocese, quite anticanonically, acted as an autocephalous Church.
H about unto the same time strictly canonical eparhіya yurisdiktsіi

Arhіereyskago Sѵnoda unto Amerikѣ very okrѣpla and mitropolit Ѳeofil ponyal
his mitropolichіy okrug left to sebѣ - not ustoit. (In 1935, the American and
Canadian Diocese of the jurisdiction of the Archpriest's Cathedral and the Council
had 68 parishes in its composition).
31 Aug / 13 Sep In 1934, after the death of Metropolitan Platon, the
Archbishop Council lifted the disqualification imposed in 1927 on Metropolitan
Platon and his vicars, with the hope that this act of love would facilitate the return
to the unity of the Russian Church Abroad. In 1935, Metropolitan Theophilus took
part in the Council of Serbia, convened at the initiative of the Serbian Patriarch
Barnabas to work out the "Provisional Regulations" on the Russian Church Abroad
and recognized the head of the American Metropolitan Sunod above. Thus, with
the assistance of the Serbian Patr. Barnabas, the world was restored and, after 12
years of "independent" existence, the American Diocese, called the Metropolitan
District, again became part of the Church Abroad.
The Return it iz poѣzdki unto Serbіyu, mitropolit Ѳeofil, unto svoem interview

dannom employee of the newspaper "New Dawn" (ot August 27, 1936.) Zayavil
slѣduyuschee:
/with. 158 / " P olozhenіe Russian Orthodox Church Abroad ukrѣpilos unto
connection Sh dostignutym edineneіm and mirom. Now we have a single center of
church management in the person of the Foreign Archpriest Sunoda in Sremskikh
Karlovtsy, where the American Metropolitan District will be represented by our
elected representative. " To the employee's question - how does Vladyka
Metropolitan Theophilus look at the future position of the Russian Orthodox
Church in America, the last respondent answered: "Our church life has been
adjusted, and a solid canonical foundation has now been brought up to it."
The union of the American Diocese with the Archiereyskiy Sobor and the
Sunodom was of great public importance. Only Metropolitan Evlogy with his
Zap. European Diocese. Metropolitan Evlogy, with his telegrams and letters, took
all the measures to ensure that Metropolitan Theophilus should refuse the
"Provisional Regulations" and would not submit to the Bishops' Council and
Sunod.
On October 5-8, 1937, the All-American Council of the clergy and laity
adopted the "Provisional Regulations" and the foundations of the Rus /
s arrangement . 159th of the Orthodox Church Outside of Russia, according to the
patriarchal Decree of 1920, and confessed himself to be a part of the Russian
Orthodox Church.
In the answer to this, the Archbishop's Council on January 3. 1938 welcomes

and blesses the legitimate autonomy of the Sov. The American Metropolitan
District, "in the volume established by this" Provision ", and the flock - for the
demonstrated firm striving for the organic administrative unity of the entire
Russian Orthodox Church Outside of Russia."
N o and poslѣ prinyatіya "Polozhenіya" opyt life pokazal that collaboration

was neiskrennim.
From the end of the bishops of the North American Metropolitanate, October

26-27. 1943 decided to consider the election of Metropolitan Sergiy to the
Patriarch of Moscow - a fait accompli and granted Metropolitan Theophilus the
right to exalt the name of the Soviet Patriarch during the divine service, along with
the previous ascension of the commemoration of the Episcopate of Orthodoxy. As
a result of this, Metropolitan Theophilus issues an order for the commemoration to
be done in all churches of the Metropolitanate (November 11, 1943, "Russian-
American Right. V.").
For any open-minded and sane historian, the absurdity of the formula of the
church commemoration of the forbidden hierarchs together with the head of the
Moscow Patriarchy, who banned them, is quite clear.
H and Moskovskіy SOBOR (January 31 -.. Feb 2, 1945) for izbranіya patrіarha
Aleksіya, mitropolit Ѳeofil, kak forbidden, of course priglashenіya not I have had,
but not tѣm menѣe mitropolіya seconded delegatsіyu, which gave nakaz implore
utverzhdenіe Council for the American Diocese autonomy and declare that the
American citizens of the diocese, which has existed for almost 150 years, cannot
share any loyalty to the Sov. authorities. The delegation arrived late, when the
Cathedral was already over. They were not allowed to serve, having declared
them, quite rightly, that the American hierarchy is under the banfrom 4th
Jan 1935 and released her back, giving her decree No. 94 dated February 14, 1945,
in which, by the way, a requirement was presented that the American Church
conciliarly declare an order for all parishes to refuse political statements against
the Soviet Union.
The May Council of Bishops in Chicago announced that he could not accept
this decree for execution.
To th is needed unizhenіe Church Abroad pered naglym, bezstydnym and

bezzakonnym vozglavlenіem podsovѣtskago Moskovskago Patrіarha?
In all this was done by the American Metropolitanate without a house /
s. 160 / and without the permission of the Archiereyskogo Cathedral Abroad, in
obvious contradiction with its ecclesiastical and ideological position.
And from Moscow on September 16, 1945, a delegate of the Soviet Patriarch,

Archbishop Alexy, arrived in America and stayed until March 5, 1946, bringing
confusion and anxiety into church life. This delegate sought recognition of the
Moscow subsoviet Patriarch as the head of the American Church and the
termination of the prayer and administrative community with the Sunodom
Abroad.
From the end of the bishops 12-14 December. 1945 was of great
importance. At this Council, four bishops out of eleven definitely spoke out in
favor of the impossibility of recognizing the sub-council Patriarch as the head of
the American Church and the termination of communion with the strictly canonical
Sunodom Abroad. At one meeting of this Council, the delegate of the Soviet
Patriarchy, Archbishop Alexy, arrived and, after a personal discussion, presented
the written terms of unification, of which the first was the demand for a break with
Metropolitan Anastasiy . "This is a precondition for lifting the ban." To this, the
Council responded that it did not recognize the very existence of the prohibition,
and therefore refuses to discuss the conditions for removing it (December 1,
1 9 4 5 ) . B e f o r e t h e C a t h e d r a l , M e t r o p o l i t a n T h e o p h i l u s s e n t
Metropolitan Anastasiaa telegram, in which, declaring that the recognition of the
Moscow Patriarchy was inevitable for him , in view of the possibility of losing the
parishes (meaning for Metropolitan Theophilus the preservation of the parishes
was important not the preservation of the Truth) - he suggested that
Metropolitan Anastasia of the Russian parish resign his powers and Europe, Asia,
Africa and America - to him, Metropolitan Theophilus!
H and Soborѣ was read otvѣtnaya telegram Predsѣdatelya Arhіereyskago

Zarubezhnago Council and Metropolitan Sѵnoda Anastasiya such soderzhanіya:
" P redlozhennoe you vozsoedinenіe Sh Patrіarhіey imѣet not only spiritual,

but also kanonicheskіy harakter and obyazyvaet Vas poslѣdstvіyami: it is only
possible poslѣ tschatelnago obsuzhdenіya issue at obschem SOBORѢ. The
overwhelming majority of the archiereevs, clergy and believers who were
evacuated to Europe are strongly opposed to unity with the Patriarchy, which is not
free . The existence of the Sunod is necessary for maintaining the unity of Russian
Orthodox parishes abroad and preventing anarchy. The administration of the
American Church cannot replace the Archiereiskiy Sunod because of the
remoteness and lack of awareness in life abroad. Bo / s. 161 / life Truth is the
source of our strength and our hope. God cannot be mocked . Metropolitan
Anastasia ".
E tot calm, noble, wise, full hristіanskoy love and unwavering to death vѣrnosti
Church otvѣt starѣyshago and mudrѣyshago russkago Іerarha and Pervoіerarha
Russian Church - Metropolitan Anastasiya - will forever remain unto istorіi
Russian Church, kak obrazets chistago sluzhenіya Christ and His Immaculate
Nevѣstѣ - Orthodox Churches.
P oslѣ this still odin SOBOR amerikanskih episkopov (22-24 May 1946)
naznachaet sozyv Vseamerikanskago Cathedral clergy and mіryan on November
1946 unto Klivlandѣ. Preparing a treacherous blow in the back, this Council
informs the wise and pure First Hierarch of the Russian Church Abroad and the
President of the Archbishop Sonod, Metropolitan Anastasia , that the American
District " will continue to cooperate fraternally with the Sunodom
Abroad." There are different brothers. Cain was also Abel's brother.
In preparation for the Council, it is very interesting and characteristic that the
same persons who “helped” Metropolitan Evlogy to Europe, who had migrated
from Paris to America, advocated for Moscow jurisdiction and for the secession
from the Sunod. In the Americas, they began to "help" Metropolitan
Theophilus. With an extraordinary knowledge of church matters, professors of
engineering and other arts began to authoritatively declare that “the Moscow
Patriarchy has not in any way deviated from the dogmas, canons and rituals of
Orthodoxy, and the policy pursued by its leader, although it is not condemned by
many its canonical position ".
T akim obrazom Klivlandskіy SOBOR was prepared by only if formalnom

sotrudnichestvѣ Sh Zagranichnym Sѵnodom and polnom otstuplenіi ot its pozitsіy.
To the Livland Council on November 26-29, 1946, issue the following

resolution: "We decide to ask His Holiness the Patriarch of Moscow to unite us in
his bosom and remain our spiritual father , subject to the preservation of our full
autonomy that exists at the present time."
" T ak kak svyaschennonachalіe patrіarshee nesovmѣstimo Sh

svyaschenonachalіem Zagranichnago Sѵnoda Russian Orthodox Church, the
American Church prekraschaet any administrative podchinenіe Sѵnodu Abroad".
' H Asha highest legislative instantsіey must remain vseamerikanskіe

perіodicheskіe Church Cathedral; on them we work out our statutes and completely
manage our lives. "
/with. 162 / M itropolit Ѳeofil soobschaet podsovѣtskomu Moscow Patrіarhu

rezolyutsіyu Council. The patriarch by telegram receives the episcopate and the
clergy into a prayer communion with him and promises to send a delegate for "a
peaceful discussion of autonomy issues" (January 2, 1947). Met. The theophile in
his answer expresses the hope for a speedy Decree on autonomy, but against the
delegate "there are no obstacles" and insists on the world. And by sending the last
telegram, he immediately puts in a resolution of a different content, rejecting the
meaning of the first one: “it is useless to make any agreement or set any
condition ... there is no sense in a personal conversation ... . 1947). When did the
Moscow delegate, Metropolitan Grigoriy(July 17, 1947), already officially
adopted, - Metropolitan Theophilus did not even want to meet him and
talk. Metropolitan Grigoriy patiently sought an interview. On the next day of his
arrival, he asks Metropolitan Theophilus where and when he will be pleased to
meet. Answer nѣt. A telegram is sent ten days later. Silence. Metropolitan Grigoriy
sends the Decree of the “spiritual head” (Patriarch Alexia), explaining that he has
arrived from this “spiritual head” with the project of the widest autonomy, the most
extreme, which is only allowed by the canons. Finally, a delegation with two newly
consecrated bishops-vicarians appears in response to this, reads out the well-known
text of the Cleveland resolution for a long time and asks if the Moscow Patriarch
agrees to give "such autonomy." Metropolitan Grigoriy,the illiteracy of
the Cleveland resolution, since what it promises is called in the canon language
not autonomy, but autocephaly . The bishops delegates stubbornly insist on their
own - and the negotiations break off. The result is again the prohibitions and
threats of the court.
The Livland Cathedral started a system that was never used in the Orthodox
Church. His decisions are completely illegal, have no ecclesiastical significance,
for they overthrow the basic principles of the structure of the Church of Christ and
contradict the practice of the entire Ecumenical Orthodox Church throughout
history.
H and klivlandskom Soborѣ pobѣdilo organized minority sovѣtskih

patrіotov . Out of 300 parishes, instead of 600 delegates, there were only 248. The
resolution was adopted by only 187 votes.
H Etara arhіepiskopa Mitropolіi (Vitalіy, Tihon, and Іoasaf Іeronim) vsѣ Sh

vysshim bogoslovskim obrazovanіem on / s. 163 / The most active hierarchs of the
Church Abroad refused to accept the Cleveland resolution and remained faithful to
the Council of Bishops Abroad and Sunod. For this, they were expelled, without an
explanation from them, from the Metropolitanate.
In b No. 5 (388) 15/28 apr. 1947, the journal "Orthodox Russia" was published
"Statement of Archbishop Vitaliy):
P Rosu publish nizheslѣduyuschіy I received dokument Ob isklyuchenіi me iz

composition Sѣv. American. Metropolitanate headed by Metropolitan Theophilus.
"
" E th Eysokopreosvyaschenstvu, Vysokopreosvyaschennѣyshemu

arhіepiskopu Vitalіyu ... March 28 day of 1947
In Ashe Eminence.
With ccording opredѣlenіya Council episkopov, sostoyavshagosya 19
Dec. 1946, confirmed by the resolution of the united appointment of the Council of
Bishops and the Metropolitan Council of March 27, 1947, in view of your non-
recognition of the resolution of the All-American Church Council in Cleveland, it
is recognized that you have retired from the composition of the head of the
North. American Metropolitan District.
In informing you about this, I ask you to notify me of the receipt of this notice.
In your Eminence, the humble devotee -
M itropolita Ѳeofila ».

" From reading dolgom Sh their part clarified (pishet further
arhіepiskop Vitalіy) that mnѣ neizvѣstno iz whom it consisted mentioned unto
privedennom dokumentѣ sobranіya December 19. and March 27. Not only was I
not called in for explanations, but I also learned about these assignments only from
the specified letter. The resolutions of the Cleveland Council were not considered
by the Council of Eliscopes, as required by the Council of Archives and officially
published in the Russian-Americas. Vestnik - orderand in general, Vladyka
Metropolitan refused all my attempts to exchange opinions with him on this
issue. It is very sad that for 12 years our efforts to unite the Russian Church abroad
failed, and the American part of it completely isolated itself and turns, according to
the Polish example, into autocephaly. However, in spite of this, our archpastoral
duty imperatively compels us, under the leadership of the Russian Archbishop
Sunod abroad, to continue to work as before to unite the free parts of the Russian
Church and in the days of probation / s. 164 / taniy not to retreat from her
thousand-year path continuously going from the time of St. Vladimira.
Apr 1 1947
And Archbishop Vitaly.
In skorѣ it received and postanovlenіe Arhіereyskago Sѵnoda Orthodox
Church ot March 4, 1947 g .:
1) To renew in ъ Сѣв. America and Canada, the activities of the Catholic
Orthodox Russian Church and
2) To appoint the Archbishop of Eastern American and Jerzysite Vitaliy as the

representative of the Archiereyskogo Abroad Sѵnod in the United States and
Canada.
In b No. 7 (309) May 15/28, 1947, in zhur. “Right. Rus ”, a lengthy article by

Archbishop Vitaliy“ The Current Situation of the Russian Orthodox Church in
America ”was published, which ended with such significant words:
“ And the American Russia! Before you two great temptations: 1) immediately

join the forced Moscow Patriarchate and through it get under the control of the
godless communist government itself; 2) using neschastіem and helplessness of the
Mother Church, off ot the ney and make its arbitrarily avtonomіyu pravilnѣe or say
"avtokefalіyu" , Sh tѣm to tear ot tysyachelѣtnyago root cherez 2-3 pokolѣnіya
unto degenerate "Protestantism vostochnago rite."
B Do not expose the go these deceived but disastrous ways.
P ravoslavnaya Russia! Instead of temptations, the Lord sets you a great and
noble task. Without tearing away heartlessly from the suffering Mother Church,
while living in free America, you can be in the days of her filing theonly firm
guardian of the faith of your fathers, the thousand-year heritage of their talents,
labors and heroic deeds, a worthy protector and representative of her. Here is your
noble and sacred duty, until God has mercy on the Russian people and the Church:
he will not free them from the heavy power of the communists and return them
freedom and Christian order.
P redstavitel Arhіereyskago Sѵnoda Russian. Overseas. Churches,
Eastern American and Jersey
And Archbishop Vitaly. "
In b No. 9 (392) "Right. Rus "dated June 15/28, 1947, the" Resolution of the
Council of Archiereev of the Russian Orthodox Church in St. America and Canada
(jurisdiction of the Russian Archiereysk. Sunoda) on the resolution of the
Cleveland Council:
/with. 165 /
1) We cannot recognize the spiritual leadership of the Moscow Patriarchy in the
present enslaved state of it;
2) The recognition of the general assemblies of church councils in America by

themselves for the highest ecclesiastical legislative and administrative power
contradicts the very nature of the arrangement of St. The Orthodox Church, which
is ruled successively from the Apostles by bishops who are responsible before God
and the Church;
3) P azorvat bezprichinno administrative link Sh nashim Zarubezhnym

Pervoіerarhom mitropolitom Anastasіem Sh Arhіereyskim Sѵnodom on vѣrnost
which we swore and otnoshenіyu kb which dal obligation mitropolit Ѳeofil, not
only to be with the point zrѣnіya hristіanskoy but Sh point zrѣnіya general-
chelovѣcheskoy morality is impossible ...
P Detailed Info izlozhiv our otnoshenіe kb postanovlenіyam Klivlandskago

sdѣlav Council and draw the necessary conclusions, we nadѣemsya that when
spokoynom ih obsuzhdenіi these bezspornyya polozhenіya budut taken kazhdym
bezpristrastnym chelovѣkom.
A single protocol was signed by: Archbishop Vitaliy , Archiep. Ioasaf ,

Archiep. Ieronim , Bishop Seraphim , Archbishop Tikhon (not personally
present, but attaching his signature).
In 1948, in Los Angeles, in a local dispute between two jurisdictions (Foreign

Arch. Sunoda and American Metropolis), a legal case arose concerning the
property of the Transfiguration Church. The High American Court, in order to sort
out this dispute and make a fair decision, had to consider the general question of
the position of the Russian Orthodox Church Outside of Russia and in America in
all its scope from the ecclesiastical canonical and civil legal point of view. The
motivated decision of this high institution was extremely significant. We give some
general conclusions of this court, truly "good testimony from outside":
“ He finds that the Church Abroad has never left the Russian Orthodox Church
and continues to be an integral part of the Church; and also that Sѣv. American
Diocese, or Св. Americas. the okrug continues to be an integral part of the Russian
Orthodox Church. The court finds that the church organization headed by
Metropolitan Platon and Metropolitan Theophilus in the period around 1935, as
well as the church organization, headed by the Metropolitan Theophilus, during the
whole time, starting from the named unnamed Cleveland 46 part of the Russian /
s. 166 / Orthodox Church, but left the composition of such, and were organized,
existed and functioned illegally, as a separate unit or organization, independently
of the Russian Orthodox Church ”(78 p.).
" U of prinyatіi nazvannym Klivlandskim Soborom rezolyutsіi, mitropolit

Ѳeofil and vsѣ bishops, priests and mіryane, as well, and vsѣ congregations and
kongregatsіi that were and are unto soyuzѣ be with them, which broke vsѣ
snoshenіya Sh Overseas Church and Her administrative authorities, and that they
refused to recognize the authority of the Church Abroad, gave up and since then
always continued to be a schismatic and illegal faction or group "...
" U of zakonam Church, no part of such, whether prihod or kongregatsіya or

eparhіya or okrug, as well, and no chlen or no group chlenov Church, whether
clergy or mіryane not mogut legally withdraw iz structure of the Church and form
iz itself as a separate unit or organization, independent of the governing bodies of
the Church. If this happens, such a separate part or group becomes schismatic and
does not have a legitimate church existence ”(p. 77).
( From m. "Rѣshenіe Vysshago Court of Los-Anzhelosskomu dѣlu" izdanіe St.

Trinity Monastery, Dzhordanvill, 1949
И мѣется издание и на английскомъ языкѣ:
" I N THERE IS A SUPER SOURCE OF THIS STATE OF SALIFORNIA IN

AND AND FOR SOUND OF LOS ANGELES" Jordan, NYUSA. 1949).
The life and work of Archbishop Vitaliy.
A rhіepiskop Vitalіy born August 8, 1873 unto semѣ dіakona

about. Ioanna Maksimenko in s. Lipki of the Volyn province. When he was
baptized, he was given the name Vasily. At the age of 7, he became an orphan. The
boy began to live with his dear aunt, the widow of the sexton, and partly with the
uncle of the priest. At the end of the Spiritual Seminar, the elder brother Gabriel
received a parish in the Ekaterinoslav Diocese and Vasily began to partly live in his
family, but he saw little affection in his brother's family. Vasily was distinguished
by his modesty and silence. During the Christmas and Easter holidays, he stayed at
school and only for a summer brother / s. 167 / I took it to myself. Vasily was one
of the first to graduate from the Theological School and the Yekaterinoslav
Spiritual Seminar and, as the best student of the Seminar, was accepted at the state
account in the Kiev Spiritual Academy. But from the Academy he was soon
dismissed with the so-called "wolf ticket", that is, without the right to enter a
higher educational institution. The reason for the dismissal was the following.
The Kommersant chislѣ drugih studentov on podpisal complaint against
gospodstvovavshіe unto economic life Akademіi irregularities and zatѣm, when
the majority of the signatories, raising the threat of nakazanіya, withdrew their
signatures on rejected it on sdѣlat printsipіalnym soobrazhenіyam. The authorities
decided to punish him for this. He entered the zemstvo public school as a teacher,
since he was denied the right to place in the spiritual administration. The volume of
this is happening / s. 168 / The Rector of the Kazan Theological Academy,
Bishop Antoniy(Khrapovitskiy) and insisted before the Holy Sunodom that student
Maksimenko was admitted to the Kazan Theological Academy. By the end of his
academic studies, student Maksimenko fell ill with pulmonary tuberculosis and,
according to the doctor, his days were numbered. But the Rector of the Academy,
Bishop. Antoniy. On January 24, 1899, he tonsured a sick student into monasticism
and named him Vitaliy,which means "vital", having predicted to him that he will
live a long time. The next day, January 25, he was ordained to the Ierodeacon. The
young student's final decision to take monasticism was ripe after he read the book
of Bishop Theophan the Recluse "The Path to Salvation". August 13, on the day of
St. Tikhon of Voronezh, Ierodiakon Vitaly was ordained in the rank of priest and
appointed teacher of the missionary Alexander Spiritual Seminar. The Caucasian
mountain air turned out to be extremely benevolent and he fully recovered from his
serious illness. In seminars about. Vitaliy taught liturgy, homiletics, pastoral
theology and physics. Then he was transferred to serve in the Volyn diocese (where
Bishop Anthony began to ascend). In the Volyn Diocese, at the initiative of
Vladyka Anthony, the organization of the missionary church publishing house
began. Dec 2. 1902 about. Vitaly was transferred to the Pochaev Lavra, leaving his
full-time position as a teacher and received the rather uncertain position of
"preacher of the Word of God, typographer and member of the Spiritual Cathedral
of the Pochaev Lavra." The young archimandrite energetically took up the
organization of the missionary and church-publishing, and subsequently also the
church-folk. He reorganized the printing brotherhood and restored the printing
house of St. Iova Pochaevsky. Gradually, the leadership of all church and folk
publications in the Pochaev Lavra was concentrated in his hands. According to the
testimony of the late Metropolitan Anthony, Fr. Vitaliy “crucified himself for the
people and the Church,” being a primr of a harsh ascetic life and tireless labor and
achievement. Typography adopted by Fr. Vitaliem in a very modest form, for 12
years of his management, turned into one of the largest church printing houses in
Russia. Archimandrite's activitiesVitalia acquired a wide meaning and his name
became known throughout Russia. This activity was of a strictly church nature and
was the preaching of Orthodoxy, penetrating into the core of the public and
political life of the people. According to the deeply false remark of
Bishop Nikon (Rklitskago), “if only such church-folk are selfless / s. 169 / nyh
friends, like the Pochaev Archimandrite Vitaly, there would be at least ten in
Russia, then the revolution would be impossible. "
The activity of Archimandrite Vitaliy was accompanied by the construction of

many churches, the establishment of new monasteries and courtyards, the
attraction of the people to the participation in church life. In addition to the
revitalization of the Pochaev Lavra, one of the most glorious for Archimandrite
Vitaly in the Pochaev period of his life was the device of the so-called Cossack
Graves. After the revolution, in 1918, Archimandrite Vitaly was arrested and
imprisoned together with Metropolitan Antoniem, Archbishop Evlogyem and other
prisoners in the Uniatsky monastery in Buchach. After the release from this arrest,
in 1919 ,he was arrested by the Poles in Lutsk and was sentenced by a stsetsialny
Polish court to death, which was not allowed by the French military authorities
under the influence of the Lutsk public. After all sorts of publishers about. Vitaly
managed to free himself from the Poles and he went to the south of Russia, where
he fell into the hands of the Bolsheviks, who also sentenced him to death, but here
God protected him through the peasants. After this, Fr. Vitaly again visited the
Pochaev Lavra and, finally, reached Yugoslavia, where Metropolitan Anthony was
already there. After 1921, Archimandrite Vitaliy gets into the village. Ladomirov,
in the Carpathians, in Czechoslovakia, where the Tylographic Brotherhood of
St. Iova Pochaevsky.
In 1934, Vladyka Vitaly, many times who had previously refused from the
archiereyskogo dignity and served as archimandrite for more than 30 years, at the
insistence of Metropolitan Antoniy, agrees to be elevated to the rank of bishop, the
Brotherhood receives the appointment of the Archimandrite of America. He travels
to America with the palm of the world, with the desire to work on the unification of
the Russian Orthodox Church, and for 12 years , from 1935 to 1946, has been
working tirelessly for the good of the American Metropolis. The Cleveland
Council of 1946 breaks this ecclesiastical unity, but Vladyka, Archbishop of
Eastern American and Jerzysite, faithful to his oath and duty, is put into the
necessity, for the sake of preserving the Russian Orthodox Church, to create the
Northern American and Canadian to be in America a representative of the
Archiereyskogo Sunoda. Bb 1948, Lord Vitalіy, concerned the preparation smѣny,
otkryvaet unto St. Troitskom monastyrѣ Theological Seminarіyu and Samye beret
itself, being Rektorom Seminarіi, prepodavanіe Svya / s. 170 / Scripture,
remembering the patristic instruction that the whole essence of our hierarchy
consists in "divine words", which he wants to teach the monastic youth, his young
man.
P od rukovodstvom Masters Vitalіya Familia prep. Iova Pochaev from Europe

merges with the Holy Trinity Monastery in America (in Jordanville, New
York). This monastery, for the first time in the history of American Russia, is
becoming a vast and populous community monastery, and here Vladyka Vitaly
applies labors to the construction of Orthodox church life in America and to help
and promote church life throughout the whole community.
In the midst of the many-sided ebullient activity, Vladyka Vitaly did not forget
the unfortunate Russian bogies in Europe, the so-called. DP. The Russian-
American Union for the Protection and Assistance of Russians outside Russia,
created by Vladyka Vitaliem, rendered tremendous spiritual and material assistance
to many thousands of Russians.
In 1949, Vladyka Vitaly celebrated the 50th anniversary of his priesthood
(1899-1949).
The relocation of Metropolitan Anastasia and Snod to America.
In November 1950, Vladyka Metropolitan Anastasy and Sunod changed their
residence: from the city of Munich to Germany, to Europe - they moved to North
America. Together with them came the unchanged Companion of the Cathedral of
the Russian Church Abroad - the 700-year-old greatest Russian shrine, the
Miraculous Kursk ("Znamenіya") Icon of the Mother of God .
N r i b y t і e c o m m u n i c a t i o n . T h e i c o n s a n d p a s s a g e o f
Metropolitan Anastasia were a huge church-national Russian event in the life of
American Russia.
A few months before that, on July 27, 1950, Metropolitan Theophilus, the head

of the Church Abroad of the Church Abroad,died in San
Francisco . 171 / American Metropolitanate. To elect a new metropolitan, the
metropolitan in December 1950 convened the so-called. 8 Vseamerikanskіy
SOBOR clergy and mіryan on kotorom December 6 arhіepiskop Leontіy byl
vybran unto "mitrololity All America and Canada," poluchiv 239 golosov (episkop
Dimitrіy, shortly before perekinuvshіysya iz Cathedral yurisdiktsіi unto
yurisdiktsіyu mitropolіi, I have had 8 golosov , and episkop Іoann Shakhovskoy - 4
votes). After a short prayer, a white hood was laid on the new Metropolitan Leonty,
and Protopresbyter Lomako brought him a rod from the flock.
With objections, he spoke out with a majority of votes against any

subordination to the Foreign Council and recognition of him as the highest
ecclesiastical authority, in view of his non-canonical nature (!?).
In view of the change in the political situation, at the Council it was decided to

refuse the commemoration of the service named after the Moscow Patriarch
Alexy. (Only one of the speakers, P.P. Zubov, insisted on the commemoration,
considering it a "moral necessity").
In his introductory lecture at the Council, Archbishop Leontius noted that the
American Church had grown and grown up and fully ripe not only for autonomy,
but also for autocephaly (!).
It is clear to any open-minded Church historian that the autocephaly of the
American Church cannot be taken seriously.
In November-December 1950, the Council of Bishops of the Russian Church

Abroad was held in America under the chairmanship of the First Herald of the
Russian Church, Metropolitan Anastasia . The cathedral began in the Holy Trinity
Monastery in Jordanville, (New York State), and ended in the Magopak place, the
place of the temporary residence of Metropolitan Anastasia and Sunod.
H and Soborѣ, kromѣ Metropolitan Anastasiya, attended arhіepiskopy: Vitalіy,

Tihon, Іoasaf; Ioann, Ieronim and bishops: Evlogiy, Grigoriy, Seraphim,
Nahanail and Nikon . The rest sent their written reports and reports.
H and etom Soborѣ been heard many interesnyh dokladov. In the Holy Trinity
Monastery, the Chin of Murovarenia was completedand a new church in the name
of the Most Holy Trinity was consecrated.
2 /15 December 1950 SOBOR vypustil spetsіalnoe "Poslanіe" - vozlyublennym

in Hristѣ chadam unto razsѣyanіi suschim. We give the text of this "Message":
/with. 172 /
" B lagodat and mir vam multiplied "

(2 Peter, 1, 2).
And from the distant lands of Northern America we send you, beloved brothers
in Christ, scattered throughout the world, this is the Apostolic Greetings. Forced by
the pressure of the past terrible military events to move from one country of
Europe to another, our Supreme Church Administration, by the will of Divine
Providence, unceasingly vigil over our Church Abroad, has now approved the
place of its arrival in the United States. ...
M s not mozhem not be thankful for this generous stranѣ which vmѣstѣ Sh
obschirnymi natural space God will daroval breadth and space schedrago heart
gosteprіimnago. It is not in it the exiles of the whole world who are forced to leave
their homeland for their religious or political convictions.
The Kommersant chislѣ ih zdѣs found a safe home and mnogіya russkih
thousands of people bѣzhavshih ot krovavyh a healing brutal unforgiving
Bolshevik power. The American people, who have suffered once for their freedom,
are now assigned a lofty mission to be the bulwark of order, justice and peace in
the whole world. He bears this lot with courage worthy of him, bringing
innumerable sacrifices to the altar of freedom.
H asa Church Abroad also nadѣetsya find zdѣs patronage and protection for
their own freedom. She carefully preserves this sanctuary not only for herself, but
also for the entire persecuted Russian Church, of which she has always considered
and considers herself an integral organic part.
At the time that freedom of faith and moral truth are trampled on in our
fatherland, the Church Abroad holds high its holy banner, not bowing it to the red
dragon and following the sacred for her to the orders of the Holy Patriarch Tikhon
and the innumerable host and martyrs of martyrs feels over oneself.
The more she is jealous of the triumph of Christ's righteousness, the more
disgusting for her is the face of communism, as the embodiment of every lie and
untruth, as the satanic principle, rising up against every God, as the religion of evil,
which has its own immutable cult installed for the idols created by the im. An
intense, irreconcilable struggle with him fills the entire thirty years of her
existence.
/ s. 173 / PSince the current Moscow Patriarch and other higher hierarchs of
the Church in Russia remain tightly connected with the godless Soviet power and
are its accomplices in its criminal activity aimed at destroying the kingdom of God
on earth, our common Church Abroad remains only for the Lord so that He
enlightened their spiritual eyes, and turned them away from the disastrous path on
which they themselves embarked and draw their flock. At the same time, we, her
humble servants, kiss the confessional feat of the Secret or the so-called Catacomb
Church, whether it will be in the abyss of the earth or hide in the nadrakh of the
Russian people, keeping the secret of the confession of a pure conscience and
spreading with great lies, her Russian bishops and clergy.
The Russian Church Abroad is in unity, love and prayer, and with all other
Orthodox Churches that have preserved faithfulness to the Apostolic tradition, to
whatever nation their members may belong. More she would like to keep the unity
of spirit in the union of the world with the children of our one Mother of the
Russian Church abroad, trying to overcome the temporary jurisdiction existing
between them.
P ribyvshi unto America іerarhi Orthodox Church united vokrug Arhіereyskago

Zagranichnago Sѵnoda, pospѣshili lend a hand of love and peace to the newly
elected glavѣ American mitropolіi Vysokopreosvyaschennѣyshemu Metropolitan
Leontіyu and drugim episkopam gathered at the 8th Vseamerikanskіy SOBOR and
nam gratifying was vidѣt that this hand was not rejected, but accepted with the
same sincere, repulsive love and peace. Fraternal friendly meeting of bishops of
one and the other jurisdictions, we hope to put an end to the sad ecclesiastical
division that has existed so far between them.
U of osobym uslovіyam mѣstnoy general and church life and sub vlіyanіem
nѣkotoryh features vnutrennyago system, voznikshih unto one another church
organizatsіi unto perіod ih razobschenіya among themselves, they have not yet
mogut merge, kak it was before 1946, but in vsyakom sluchaѣ both jurisdictions
expressed sincere goodwill for peaceful coexistence and cooperation with each
other, so that all who might meet on this path of misunderstanding could be
peacefully resolved through fraternal exchange of opinions between
representatives of one and the other side.
/with. 174 / B Let us ask the Leader of the world to bless and strengthen this
peace for the glory of God and for the good of the suffering Russian Church. We
are not embarrassed in this vast and often not yet fully replenished field, to which
the Lord has called us, and where new waves of our compatriots from all ends of
the world do not stop pouring in. Let us be vigilant over them, affirming and
protecting them on the paths of Orthodoxy and witness the greatness and strength
of our faith before all who will ask us about our hope.
P ered by our Church opened zdѣs velikіya unto link problems experienced by
Sh nynѣ apocalyptic znamenіyami time.
In anticipation of the terrible vigilancies that are coming to the universe from
the spread of the deadly communist corruption everywhere, all peoples that have
retained a clear state meaning and at least some spark of religious communism are
striving to unite now for a new sacred union between them Christian culture. The
Church must come to their aid, concealing in itself the inexhaustible grace-filled
forces of goodness, truth and peace on earth.
X injuring his unshakable foundations of Orthodox vѣry, we should not be

afraid to come unto other cooperation Sh hristіanskimi ispovѣdanіyami as ih
usilіya directed nynѣ kb nisproverzhenіyu dorm enemy.
And it is America, which holds in itself so many Christian confessions, from

which many keep in itself the still unspent energy of the struggle for confession, in
which they were born and raised, conceals in their hearts the mighty all-powerful
potential power against the divine and human evil, nature itself.
It is not surprising that the eyes of the whole world are turned to her with hope.
And we, whom she has lived under her veil, will draw from her a supply of
new strength for strengthening in this world battle, which we began earlier than
others and have been continuously leading over the course of more than 30
years. Trying to take from this great people among whom we live, all the best and
worthy of imitation, let us, however, remember that each nation has its own special
calling from God. The Creator did not offend us with his mercy, having bestowed
upon us his special, mainly spiritual, creative talents, impregnated by grace / s. 175
/ Churches. Let us raise and multiply them on a foreign land, which, however, has
always been less valuable to them, pushing our scientists and other gifted our
compatriots to such a place, where they could not only use their knowledge for the
benefit of the soul and this country, but also receive wide opportunities for further
development of their gifts for the benefit of all humanity.
In going vokrug themselves blesk contemporary technical culture and rastsvѣt

earth blagopoluchіya not budem pereotsѣnivat ih znachenіya and get involved in
them unto uscherb blagam and netlѣnnym tsѣnnostyam, kv kotorym has long
tyagotѣl nash russkіy Orthodox narod and kotoryh be mozhet, napominaet nam
God will our very stradanіyami and deprivations and wanderers indicated to us on
earth.
About the image of our suffering Motherland, bathed in her tears and blood,
may it never fade before our eyes, awakening in us inextinguishable love and
compassion for her and kindling in us the flame of prayer embracing her revival. In
those terrible days, when the world, standing on the edge of the abyss, ready to
swallow it up, gripped by great anxieties, we will ask the all-good Lord so that He
will take pity on us and not destroy us with our iniquities, but grant us the spirit of
repentance and humility of hearts, Through our sufferings, we have become
blameless before Him and have received from Him the grace, mercy and peace that
modern humanity needs so much.
With b utѣshenіem looking nynѣ our sobornyya dѣyanіya we prinosim our

fervent gratitude to Heavenly helmsman of the Church, who pomog nam before the
end drovesti our conciliar dѣlanіe unto duhѣ brotherly love and edinomyslіya and
prizyvaem His heavenly blagoslovenіe on vsѣh who their sacrifice and special
church devotion and strong standing in the Truth constantly contributed to the
success of this holy spirit.
P redsѣdatel Arhіereyskago Council Mitropolit Anastasіy .
W linen Cathedral: Arhiepiskop Vitali , Arhiepiskop Tihon ,

Arhiepiskop Ioasaf , Arhiepiskop Ioann , Arhiepiskop Ieronim , Episkop Eulogy ,
Episkop Gregory , Episkop Serafim , Episkop Naѳanail and Episkop Nikon .
2 / December 15, 1950 Day St. Prophet Habakkuk.
Mr. M agopak, N.I.
M itropolit Anastasіy and Arhіereyskіy SOBOR first sdѣlali steps kb

preodolѣnіyu suschestvuyuschih vremennyh his jurisdiction / s. 176 / tsionnykh
divisions, despite the incorrect and even insulting behavior of the metropolitan in
relation to the Council of Foreign Russian Archiereev and personally to
Metropolitan Anastasy. In response to the proposal of the last day about the
meeting, the head of the metropolitanate, Archbishop Leontiy, refused to accept
him before the elections were held as metropolitan. Vladyka Anastasiy meekly
waited for the appointed, after the elections, the day of the audience.
P rivedet whether etot hristіanskіy podvig Metropolitan Anastasiya and

vozglavlyaemago im Arhіereyskago Council kb expected vsѣm pravoslavnym
mіrom prekraschenіyu pechalnago tserkovnago razdѣlenіya - pokazhet future.
Prof. IM Andreev.
APPENDIX.
Chronology of church events from 1917 to 1950
1917. In the country of Time. by the government of the metropolitans: Pitirim

of Petrograd and Macarius of Moscow, and the election of Bishop Benjamin and
Tikhon to their place. Elimination of the archbishop. Kharkiv Anthony. All-Russian
Church Cathedral in Moscow from 15/28 August. Election of candidates for
patriarchs: Archbishop. Kharkiv Anthony (Khrapovitsky), Archbishop. Novgorod
Arseniy (Stadnitsky) and Mitr. Tikhon (Belavina). The election by lot fell on the
city of Tikhon, erected to the patriarchs on November 21. / Dec 4
1918. And the nagging of p. Tikhonom Bolsheviks (January) and his support in

this by the Council. Murder in Kiev by Met. Vladimira (Jan.). Decree
Sov. authorities of the separation of the Church from the state and schools from the
Church (January). Election of the All-Ukrainian Church Council of Met. Kharkiv
Antonia Metropolitan of Kiev and Galician (June). Accusatory against the Sov. the
authorities sent a message from p. Tikhon (October).
1919. About the organization of the South Russian. Church Council in

Stavropol Caucasian High Church Administration in the southeast of Russia (May).
1920. At the meeting of the Living Church (May). Order of the Sov. authorities

on the "complete liquidation" of the relics (Aug.). Appointment of the
Higher. Churches. Management in the southeast of Russia /with. 177 / Volyn
Eulogia managing director Russian. communities in zap. Europeѣ (Oct.). Decree of
the Patriarchate Administration No. 362 dated November 7/20 on the church
organization in case of disunity from the Patriarch of the Diocese. Higher Church
Administration in Constantinople (December).
1921. In the Higher Church Administration in Sremskikh Karlovtsy

(Yugoslavia) (Dec.) Ukrainian self-sacred "cathedral" in Kyiv (Lipkovtsy) (Oct.)
The First All-Foreign Cathedral in Sremskikh Karlovtsi (Dec.). Resolution of the
Sov. authorities about the confiscation of church items (December).
1922. Tikhon's letter to help the hungry (Feb.). Decree of the item of Tikhon on
the abolition of the Vyshshago zagran. Church Administration for political
statements (appeal to the Genoese conference and others (April, May). Arrest
always after Patriarch Tikhon (May). The seizure of church power by a group of
renovationists (Vvedensky and others) (May). Veniamin, Archimandrite Sergia and
others after the process of church property (July / Aug.) Resolution of the
Archbishop Council in Wed Karlovtsy on the abolition of the High Churches.
Appointment of the Archiereyskiy Sunodom as the Administrator of the American
Diocese of Metropolitan Plato (Aug. / Sept.).
1923. No presentation by the renovationist living church "cathedral" of P.

Tikhon (May). Liberation of the Sov. the power of Patr. Tikhon (June).
1924. Stop patr. Tikhon announced the dismissal of Met. Plato

(Jan.). Declaration of self-government and independence from the Russian Church
by the American Diocese Congress in Detroit (March). The proposal is
constantine. patriarch patr. Leave Tikhon kahedra. Appeal to his flock M. Evlogy,
indicating the completeness of the rights of "bishops of the bogies", the highest
instance of which is legally the Cathedral of Zagr. bishops and objections against
illegal claims of const. patriarch. The vicious order of P. Tikhon, appointing the
guardians: Met. Cyril of Kazan, Cape Agagangela of Yaroslavsky and Cape Petra
Krutitskago (Dec.).
1925. K onchina patr. Tikhon in hospitals in Moscow (March 25 / April 1). The

arrest of the guardian of Cape Peter, who did not agree to sign a declaration of
loyalty to the Sov. authorities (November / December). Appointment of the
deputies: Met. Sergia of Nizhny Novgorod, Michael, Met. Exarch of Ukraine and
Archiep. Iosif of Rostov, by / s. 178 / volume of the Metropolitan of Petrograd
(Nov. / Dec.). An attempt to seize power by archiep. Grigoriem Ekaterinburg.
1926. With an unwarranted exit from the structure of the Archier. Council of

Metropolitans Eulogia and Plato and the beginning of the church schism in the
Church Abroad (June). The arrest of the deputy guardian, Met. Sergia. Temporary
replacement of his arch. Uglich Seraphim (December).
1927. О трѣшеніе и запрещеніе Арх. Сѵнодомъ митр. Eulogy and

Plato. Appointment to their place of the archbishop. Seraphim and Ep. Apollinaria
(Jan. / March). The demand of Mr. Sergius from the foreign clergy for loyalty to
the Soviets. authorities (June). Resolute refusal of the Synod of Bishops and
submission to this m. Evlogiya. Declaration of St. Sergius on July 16/29 on the
union of the church with the Soviets. power. Condemnation of the declaration of
Sergius by the Council of Bishops in Srem. Karlovtsakh (September). Adoption of
the declaration of Mitr. Evlogiem , who continued to remain under the command of
Sergius. Announcement of Plato by the autocephaly of the North
American. diocese (Dec.). Presentation of Mitr. Sergei protest delegation of
Petrograd. diocese (Dec.).
1930. P oslanie from the exile of Metropolitan. Cyril on the non-recognition of

the orders of Met. Sergia. Negative attitude towards his declaration and activity of
many hierarchs and flock. The formation of the Catacomb Church, which began
from the time of the declaration of m. Sergia. Dismissal of Met. Sergiem
Met. Eulogia, which did not submit to this, despite its decisions from June 1926
about complete subordination to him.
1931. Acceptance of the Patriarch of Constantinople, Evlogiya, to his

jurisdiction with the appointment of his Exarch, with his residence in Paris
(February). Prohibition of Mitr. Sergius in the service of Mitr. Eulogy (May).
1933. At the freedom of Metropolitan Sergiem, Met. Plato (July).
1934. The baptism of Metropolitan. Sergiem bishops of the Church Abroad,

who have never submitted to him. Prizd m. Evlogya to Metr. Antoniya, at his
request. Withdrawn by the Archiereyskiy Sobor of the Baptism of M. Eulogia and
the Bishop of Sv. American Diocese (Metropolitan Platon died in April / May).
1935. In the announcement of the rank of Metropolitan Vladyka

Anastasia. Convened by patr. Serbian Barnabas Council, in which Metropolitans
Antonii, Anastasii, Evlogii, Theophilus and Bishop took part. Dimitriy
(Representative of the Far Eastern Dioceses). Acceptance / s. 179 / by them and
signature in Wed. Karlovtsakh "Provisional Regulations for the Russian Orthodox
Church Outside of Russia".
1936. Adoption of this position by the bishops of the American diocese at the

Cathedral in Pittsburgh (May). Deviation of this Provision by the diocesan
assembly in Paris, after the corresponding report of Evlogiya (June). The death of
His Beatitude Metropolitan Anthony in Wed. Karlovtsakh. Election of the
President of the Synod of Bishops Mitr. Anastasia. Death in northern Siberia in
exile of the vicar Mitr. Petra. Announcement of Mitr. Sergey himself the mayor.
1937. K onchina in Bulgrad patr. Barnabas, a true friend of true Russia and
the Russian Church Abroad, represented by the Archiereyskiy Sunodom.
1938. In the second Council of bishops, clergy and mirians in

Wed. Karlovtsakh, with the participation of representatives from Western
Europe. (cathedral), Far Eastern and North American. metropolitan districts created
by the Regulations of 1935 (August).
1940. With the obor of the North American bishops (June).
1943. And a meeting of 18 bishops in Moscow Mitr. Sergius the Patriarch

(September). Meeting of 8 foreign hierarchs, chaired by Mitr. Anastasia, in Vѣnѣ,
who recognized the illegality of the election of Mitr. Sergius the Patriarch (Oct.).
1944. Mr. Sergei's death in Moscow.
1945. And the election of the Patriarch of Metropolitan. Alexia (Simansky)

(Jan./February). Decree of p. Alexia on the return to his jurisdiction of
Met. Eulogia, according to his request, as well as Met. Seraphim of the Western
European, who came out of the subordination of the Archier. Sunodu (Sept.). The
establishment of Met. Anastasiem from Geneva, torn during the war, ties with
individual cathedral dioceses and churches.
1946. A rkhereiskiy Cathedral in Munich, under the chairmanship of

Metropolitan. Anastasia (Apr / May). Death in Parisѣ Met. Eulogia (June-
Aug.). Cathedral of the Saints / American Metropolis in Cleveland, which issued a
decree on the entry into the "fence" of the Moscow Patriarch and on the rupture of
administrative relations with Met. Anastasiem, which was insistently demanded by
p. Aleksiy (Nov.). The rejection of this resolution by the Council of the Holy
American Bishops, from whom Vladyka Tikhon, Vitaliy, Ioasaf, Ieronim and
Seraphim voted in general assembly against this decision.
/with. 180 /
1947. Acceptance of the Patriarch of Constantinople again into its jurisdiction

of the Western European Diocese, headed by Met. Vladimirom (Feb /
March). Resolution of the archbishops: Tikhon, Vitaliy, Ioasaph, Ieronim and
bishop. Seraphim on their further stay in the jurisdiction of the Archiereyskogo
Sunod (Feb.). Arrival at the New York metro station Grigoria, a representative of
the village of Alexia. Solemn meeting of his archiep. Leontiem and representatives
of the Sov. church organization arch. Adam , Makariem and Veniaminom (July
4/17). The failure of the negotiations of the Cleveland group of the North
American Ierarchs with M. Grigoriem, in the name of the determined anti-Soviet
position of the US authorities.
1948. With a court verdict in Los Angeles, not recognizing the rights of the
American Metropolitanate (Sept.).
1 9 5 0 . P e r e z d t o t h e U n i t e d S t a t e s o f t h e A r c h i e r e y s k o g o
Sѵnoda. Archiereyskiy Cathedral in Jordanville-Magopak (November). Cathedral
of St. am. Metropolitanate in New York, formally rejected from patr. Alexia and
established independent management, partially adopting the decree of 1920.
Appendix B: Chin of the Holy Crown of
Their Imperial Majesties of the Sovereign Emperor, the
Autocrat of the All-Russian and August Spouse of His
Sovereign Empress.
On the eve of the solemn day of the Crowning of His Imperial Majesty, which from ancient
times is performed in Moscow, as the first capital of the capital, in all cathedrals, monastic and
other churches, an all-night vigil is celebrated. In the church, where they wish to be present, Their
Imperial Majesty, is read after this rule for the preparation of Holy Communion.
On the very day of the Coronation, when the beginning of the celebration rises with shots
from the cannons, the bell begins from the Assumption Cathedral, then to other bruises, as is
usually the case for the procession of the cross. Between the Sunodal Members and the Right
Reverend Archieres with other clergy, gathering in the Great Cathedral Church, they perform a
prayer for the many years of health of the August Family, and at the end of the prayer service and
the coming of the Immortal, they await the coming forth in the sacred
Upon the exit of the Imperial Majesties in the auditorium, all the Persons of the Imperial
Family march from their chambers to the Assumption Cathedral, where they occupy places
specially prepared for them.
Before the start of the procession of Their Imperial Majesties, Protopresbyter of the
Assumption Cathedral or Confessor of Their Majesty walks with the Holy Cross in front, having
two deacons with him, carrying Holy water on golden dishes, with which he sprinkles the path. At
the same time, the Crown and other Imperial regalia are offered at the ringing of all cathedral
bells. As the regalia approaches the southern doors of the Cathedral, all the Archieres and other
clergy, in the sacred cloak, emerge from the church on the porch, where the old Metropolitan cadit
of these by Kimiam and sprinkle them with Holy water, for which they rely.
The clergy awaits at the former, outside the church, the place of the coming of Their Imperial
Majesties, and when They approach the aforementioned porch, the old Metropolitan brings the
blessing Cross to the ceremony, and the second Metropolitan pronounces the Holy Third Majesty.
For the symbol, in the forefront of all the clergy, their Imperial Majesty enter the temple, and
first, before the Royal Doors, the threefold Lord's worship is performed and they are applied to the
holy local icons, and then they go to the walls prepared for them among the church, which were
raised for Nihd among the church. thrones. Archieres and other spiritual ones who have to be in
the ministry become from the steps of the Throne to the Royal Gates in two races on either
side. During the procession, psalm 100 is sung:
M ilost and sud Tebѣ sing the Lord! I sing and understand the blameless path, "when do you come
to me?" Passing into the gentleness of my heart, in the midst of my house. Do not offer before my eyes a
criminal thing; creating crimes - hating. Do not stick my heart obstinately; one who deviates from me, the
evil one, I cannot know. The slanderous secret of his sincere one - this will be banished; those who are
proud of the eye and not satisfied with the heart - eat these things not. My eyes are in the outer lands, I
will plant with me; walk the path of blamelessness, this servant. Work deceit if you do not dwell in the
midst of my house; speak the unrighteous will not stand before my eyes. In the morning you beat up all
the sinful earth, hedgehog consume from the city of the Lord all the lawlessness!
At the end of the passage of the psalm, the old Metropolitan, ascended to the ambo of the
Imperial Throne, says to His Majesty the following:
B lagochestivѣyshіy, Velikіy Emperor nash, Imperator and Samoderzhets Vserossіyskіy! Even
more blessed by God, and the action of the Holy and All-Sanctifying Spirit, and by your pleasure, it is now
in the seven Mother See Church that Your Imperial Majesty's Crowned and from the Holy Father of the
ancient radiations are anointed hearing of your faithful subjects to confess the Orthodox-Catholic faith:
how do you lie?
After this, His Majesty will publicly read the Holy Emblem of Orthodox Faiths from the books
unfolded before Him:
In the One in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible.
And in the one Lord Jesus Christ, the Son of God, the only begotten, Who was born of the Father
first of all. Holy is from Holy, God is true from God, true, born, uncreated, consubstantial with the Father,
but He is all.
H acb chelovѣk sake, and for our spasenіya, came down Sh nebes, and was incarnate of the Holy
Spirit ot and Marіi Dѣvy and vochelovѣchshasya.
R aspyatago same for us at Pontiystam Pilate, and suffered, and was buried.
And he rose again the third day according to the scriptures.
And ascended into heaven, and is seated at the right hand of the Father.
And packs coming with glory, judge the living and the dead, His kingdom will have no end.
And into the Holy Spirit, the Lord, life-giving, Who is from the Father who proceeds, Who is with the
Father and the Son is worshiped and glorified, who spoke the Prophets.
In about one, holy, catholic and apostolic Church.
And I celebrate one baptism, in the abandonment of the grakhov.
For the resurrection of the dead.
And the life of the future vѣka. Amen.
According to the reading of the Samvol, the same Metropolitan to His Majesty proclaims:
B lagodat Presvyatago da budet Spirit be with thee, Amen.
And the rest of the Archieres also speak secretly.
Protodeacon: Speak, lord!

Metropolitan: Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and ever
and ever.
Lik: A min.
Lik: Heavenly Tsar, Suppressor, Soul of truth, Whoever is omnipresent and fulfills everything,
Treasure of good and life to the Giver, come and dwell in us, and cleanse us from all filth, and save,
Belove, our souls.
Protodiacon: M irom the Lord is intertwined.
Lik: Lord have mercy! [Also sung at every request.]
Protodeacon: Oh, let us overpower the world, and the salvation of our souls, let us pray to the
Lord.
About the peace of the whole world, the blessing of the holy churches of God, and the unification
of all, let us pray to the Lord.
O holy temple, family, and with faith, reverence and fear of God entering it, let us pray to the Lord.
About the Most Holy Governing Sunod, honest presbytery, in Christ deaconism, for all the parish
and people, let us pray to the Lord.
About the Most Pious, Autocratic, Great Sovereign, our Emperor [name] of all Russia, about the
whole house, and His army, let us pray to the Lord.
About the hedgehog, bless His Royal end with the blessing of the King of reigns and the Lord of
lords, let us pray to the Lord.
For the hedgehog to be the scepter of His Highest right hand, let us pray to the Lord.
For the hedgehog of the All-Holy Man, give Him in heaven, for rule and justice, power and wisdom,
let us pray to the Lord.
For the hedgehog to receive Him a prosperous and long-term reign in everything, let us pray to the
Lord.
I have to let uslyshit his Lord unto the day of trouble, and zaschitit His Іakovlya the name of God,
pray to the Lord.
I have to let him help poslet ot holy, ot Sіona zastupit Him, pray to the Lord.
I have to let him podast Lord in his heart, and all his sovѣt ispolnit, pray to the Lord.
But I will preserve His subordinate judgments that are not bribed and impartial, let us pray to the
Lord.
I hope the Lord always strengthens His arms, let us pray to the Lord.
To conquer the ascent of His every enemy and adversary, let us pray to Gopod.
About the hedgehog, bless His royal endowment and the Spouse of His Most Pious Sovereign
Empress [name] with His blessing, the King of reigning and Lord of lords, let us pray to the Lord.
About the mother of His Most Pious Sovereign Empress [name] , about His Heir to His Blessed
Sovereign Tsarevich and the Grand Duke [name] and about all the Reigning House, let us pray to the
Lord.
For the royal city of seven, every city, country, and with the doors of those who live in them, let us
pray to the Lord.
Let us pray to the Lord about the goodness of the air, about the abundance of earthly fruits, and
peaceful times.
About plavayuschih, puteshestvuyuschih, neduguyuschih, strazhduschih, plѣnennyh, and spasenіi
ih, pray to the Lord.
For us to get rid of all sorrow, oppression, danger and need, let us pray to the Lord.
W astupi, save, have mercy and save nas, O God, thy blagodatіyu.
The Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever Mary, with all the
saints remembered, ourselves and each other, and our whole life to Christ God we will surrender.
Lika: T ebѣ, Lord!
Metropolitan: All glory, honor and worship, to the Father, and the Son, and the Holy Spirit, now
and ever, and forever, are due to Thee.
Lik: A min.
Protodeacon: God is God, and appear to us, blessed coming in the name of the Lord.
Lik: God is God, and appear to us, blessed coming in the name of the Lord. [And he also repeats
after this and each subsequent verse pronounced by the deacon.]
Protodeacon: And rejoice in the Lord, for it is Good, for in the everlasting His mercy.
You have lived around me about the past, and resisted him in the name of the Lord.
H e will die, but I will zhiv and povѣm dѣla Lord.
By the way, who did not respect those who were building, this was at the forefront of the corner:
this was from the Lord, and there is a marvel in our eyes.
Lik [troparion, voice 1]: Save Thy people, Lord, and bless Thy heritage, conquering our good
Emperor [name] for resisting, and preserving Thy residence with the Cross. [Three times.]
Protodiacon: P remudrost.
Reader: Prophecies of Isaiah read. [Isaiah 49, 13-19.]
Protodiacon: In onmem.
Reader: That is how the Lord says: rejoice, heaven, and be merry, earth, let the mountains burst
forth with joy, and the hills with truth, as God has mercy on His people, and His humble people are
lost. Speech Sion: God forsake me, and God forgot me. “Will the wife forget food, having not mercy on
the child of her womb? If this wife will forget, but I will not forget you, ”says the Lord. Behold, you have
written your walls on My hands, and before Me you are everlasting, and soon you will be rewarded, from
them you are ruined, and those who have devastated you will go out from you. Lift up your eyes around
you, and see everything: behold, you are gathering and coming to you. I live Az, the Lord says: as if you
clothed yourself in beauty with all of them, and overlay yourself with them, as if the utensils of
nevust. Even your empty and scattered and fallen ones will now sink away from those who dwell, and the
consuming cha will be removed from you.
Reader, prokimen, voice 4: O Lord , in Thy power the King will rejoice, and evil will rejoice in Thy
salvation.
Lik repeats the same thing after this and every subsequent verse.
Verse: The desire of his heart was given to him, and the desire of his mouth nusi deprived him.
Verse: I preceded you with a blessed blessing, I put you on the head of his head and be honest
from the stone.
Reader: O Lord, the King will rejoice in Thy power.
Lik: And evil will rejoice in Thy salvation.
Protodiacon: P remudrost.
Reader: Read the message of the Holy Apostle Paul to the Romans. [Rome. 13, 1-7.]
Reader: Brother, every soul obeys those in power. There is power if not from God: the essence of
power is from God. If you resist the power, you resist the command of God: those who resist, themselves
are sinister. The princes are not the essence of fear of a good deed, but of an evil one. Do you want not to
be afraid of power? do good: and have praise from him. God is a servant, you are good. If you are doing
evil, be afraid: do not wear a sword without your mind. There is a servant of God, an avenger to the evil
creator. There is also a need to obey not only for the mercy, but also for the conscience. For this, for the
sake of this, you give tribute: the servants of God are the essence of this abiding. Repay everything that
is due to him: he also needs a lesson, a lesson; and tribute to him, tribute; and he is afraid, fear; and
honor to him, honor.
Lik: Ah lliluya, [three times].
Protodeacon: Wisdom, forgive me, let us hear the Holy Gospel.

The Metropolitan: Peace to all.
Face: And your spirits.
Metropolitan: Read the Mother of the Holy Gospel. [Matѳ. 22, 15-22.]
Lika: With lavaTebѣ, Lord, gloryTebѣ!
Metropolitan: At the time of it, all the Pharisees will confront Jesus, as if they will deceive him with
his word, and their disciples from Herodian send to Him, saying: to the teacher, we are, as if you were
true, and you really do not teach the ways of God, and you do not teach the ways of God. same: do not
see bo on a human face. Rtsy ubo nam, what is it that think? Is it worthy to eat kinson Caesarevi, or
not? Reason Іsus their cunning, speech: why are you tempting hypocrites? Show me the golden kinson:
they brought him a monkey. And the verb im: whose image is this and writing? And the verb to Him:
Caesarev. Then the verb im: give back to Kesarev, Kesarev: and God, God. And when he heard, he
wondered, and departed more than Him.
Lika: With lava to You, Lord, glory to You!
According to the reading of the Gospel, at the behest of His Majesty, the Throne placed on
the ambon with the Imperial Regalia is brought by two Metropolitans on two pillows to His
Majesty, porphyry, and the oldest of them, when placed, proclaims:
In the name of the Father, and the Son, and the Holy Spirit, amen.
Upon the assignment of porphyry to His Imperial Majesty, the Protodeacon proclaims:
Mr. ospodu us pray.
Lik: Lord have mercy.
His Imperial Majesty will deign to bow his head, and the elder Metropolitan, bearing the top
of the head with the banner of the cross, laying his hands in a cross-like manner on it, reads the
following prayer for all to hear:
Mr. ospodi nash God, King and Lord tsarstvuyuschih gospodstvuyuschih, Who chrez Samuel the
Prophet izbravy thy servant David, and the king in his pomazavy nad thy people Izrailem! Himself and
now hear the prayer of us unworthy, and look away from Your holy dwelling and Your great Servant, the
Great Sovereign [name]For him, you deigned to put the Emperor over Thy tongue, attracted by the
honest blood of Thy only begotten Son, anoint him with the oil of joy, with His power from the heights, put
on His head an honest hand from the stone, and grant Him long life plant Him on the throne of
righteousness, protect Him with the full armor of Your Holy Spirit, harden His arm, humble before Him all
barbaric tongues that want to fight, all your fear in His heart, and to the obedient compassionate
compassion, keep Him in His blameless Thy Holy Catholic Church dogmas, may Thy people judge in
righteousness, and Thy beggar in judgment, save the sons of the poor, and the heir will be Thy heavenly
kingdom. Like Thy power, and Thine is the kingdom and power for ever.
Lik: A min.
Protodeacon: Incline your Lord's head.
Lika: T ebѣ, Lord.
Metropolitan: Thou, the one King of men, incline with us the Pious Sovereign, to Him the earthly
kingdom has been entrusted to You: and we pray to Thee, O Lord of all, preserve Him under Thy blood,
secure His kingdom, be pleasing to Thee day His truth and the abundance of peace, but in the quietness
of His quiet and silent life we will live in all piety and honesty. Thou art the King of the world, and Save our
souls and corpses, and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever, and
forever.
Lik: A min.
Accordingly, His Imperial Majesty will deign to order from the same throne placed on the
ambo with the Imperial Regalia of the table to submit the Imperial Crown, which the old
Metropolitan brings on a pillow. His Majesty, having accepted the Crown from the Metropolitan
from the pillow, will deign to lay on His head, with the pronunciation from the Metropolitan of the
words:
After this, the Metropolitan speaks to His Majesty the following rch:
B lagochestivѣyshіy, Samoderzhavnѣyshіy, Velikіy Emperor Imperator Vserossіyskіy! This visible
and material head of Your adornment, a clear image is, as if the Head of the All-Russian people is
crowned invisibly by the Tsar of glory Christ with His blessed blessings, affirming to You the sovereign and
supreme power over His people.
Then the same old Metropolitan hands the Scepter in the right hand to His Imperial Majesty,
and in the left Power, saying:
And pronounce the following rѣch:
Oh , God Born, and God-given, and God-Decorated, Pious, Autocratic, Great Sovereign Emperor
of the All-Russian! with the Scepter and the Power, there is also a visible image of the one given to You
from the Vyshnyago over His people of Autocracy, to their management and to the arrangement of any
well-being desired by them.
Therefore, His Imperial Majesty will deign to rise to His Imperial Throne, and put these
Regalia on the pillows, will deign to call Her Majesty the Empress to Himself. Taking off the Crown,
His Majesty touches it to the head of the Empress, who becomes her August Spouse on her
knees, on a crimson velvet pillow, and puts the packs on Himself. For this, a lesser Crown is
offered to His Imperial Majesty, which the Sovereign Emperor places on the head of the
Empress. Each of them is offered to His Imperial Majesty, to be placed on Her Imperial Majesty,
Porphyry and the chain of the Order of the Holy Apostle Andrew. Upon the assignment, the
Empress Empress will deign to get up and return to Her Throne. The Sovereign Emperor will
perceive the Scepter and Power packs.
Then Protodiakon, proclaims the full title of His Imperial Majesty, as follows:
To the laguar and Pious and Christ-loving, Autocratic Great Sovereign of ours, God, Enchanted
and Exalted, [namerek], To the Emperor and Autocrat of All-Russian, His Imperial Majesty: Moscow, Kiev,
Vladimir, Novgorod, Tsar of Kazan, Tsar of Astrakhan, Tsar of Poland, Tsar of Siberia, Tsar Khersonis-
Tauride, Tsar of Georgia, Sovereign of Pskov Podolsky and Finland, Prince of Estland, Livonia, Courland
and Semigalsky, Samogitsky, Bullostok, Korelsky, Tver, Yugorsky, Perm, Vyatsky, Bulgarian, and
others; Sovereign and Grand Duke of Novgorod Nizovskiy land, Chernigov, Ryazan, Polotsk, Rostov,
Yaroslavl, Bulyezersk, Udorsk, Obdorsk, Kondiy, Vitebsk, Mstislav, and all the other countries of the Army,
and the lands of the Kabelinsk region to the Sovereign, and the Kabelinsk region Cherkassky and Gorsky
Princes and others to the Hereditary Sovereign and Owner; To the Sovereign of Turkestan, Heir of
Norway, Duke of Schleswig-Golstinsky, Stormarnsky, Dietmarsen and Oldenburgsky, please, Lord, a
prosperous and peaceful life, health and salvation, and in all good fortune in victory, and save His
enemies !
Pvchie sing on both faces: M nogaya summer! [Three times.]
For sim, the title is pronounced to Her Imperial Majesty as follows:
With His elasticity, Blessed and Pious, Blessed and Exalted Sovereign Empress [name] , many
years!
And pѣvchie also sing: M nogaya lѣta! [three times.]
At that time, there is a ringing of all the bells; and, on this signal, 101 shots are fired from
the delivered guns, between the spiritual and the world of both sexes, without leaving their own
place, they bring congratulations to His Imperial Majesty with three-fold worship.
According to many years, and at the end of the ringing and firing, the Sovereign Emperor,
having risen from the Throne and giving the Scepter and the State to the appointed persons, will
deign to read with bowing according to the book given by the Metropolitan, following:
GO God of the fathers, and the King of reigning, who created everything with Thy word, and Thy
wisdom who made a man, may he govern the world in reverence and righteousness! You have chosen
Me as the King and Judge as Your people. I confess Thy inexpressible look about Me and, thanks to Thy
Majesty, I bow down. You, Master and My Lord, instruct Me in the direction, you have sent Me on her, give
me understanding and guide Me in the great service of this family. May the wisdom that dwells on your
throne be with me. Send Thy saints to heaven, so that I understand that there is pleasure before Thy
eyes, and that there is a right according to Thy commandments. Bring My heart into Thy hand, to arrange
everything for the benefit of the people entrusted to Me and for Thy glory, for even on the day of Thy
judgment I will not be ashamed to repay Thee word: with the mercy and bounties of Thy only begotten
Son, with Him, bless you with the Most Holy and good and life-giving Your Spirit, forever! Amen.
Protodeacon: Even if we bend our knees, let us pray to the Lord.
And all things to come, except for His Majesty, bow their knees, and the Metropolitan, also
standing on his knees, honors the following prayer on behalf of all the people:
Used Auger velikіy and wonderful! all kinds of things are ruled by inimitable goodness and rich
providence, His wise, but untested destinies, various possibilities of life and human cohabitation are
accepted, we confess gratefully: as if not according to our iniquities, did you create us for us, lower in
sin. Sogrѣshikhom, Lord, and wickedness, and your extreme repulsion are worthy of being created. But
you, O innumerable Benevolence, merciful and long-suffering, and repent of human malice, Vladyka,
having punished us with brief former sorrows received, you have abundantly fulfilled the joy and joy of our
heart, justifying our God-beloved Lord of God over us. Emperor [namerek]All Russia: be wise, and
instruct Him to pass unconquered, this great service to You, grant Him reason and wisdom, in a
hedgehog to judge Thy people in truth, and Thy property in silence, preserve fearlessly, show Him good
to the enemy merciful and trustworthy; Warm His heart to the charity of the poor, to the hiding of the
strange, to the intercession of those who are nagging. Governments subordinate to Him, directing on the
path of truth and righteousness, and reflecting from hypocrisy and insignificance, and all from You the
power of His entrusted people in unfeigned containment; create His father about the children who rejoice,
and surprise Your mercy on us. Multiply the days of His life in indestructible health and indefinite
prosperity; grant in His days and to all of us peace, silence and prosperity, the goodness of the air, the
land of fruitfulness, and all that is necessary for temporary and permanent life. Oh, merciful our Lord, God
of mercy and Father of all utah, do not turn your face away from us, and do not shame us from our
aspirations; trusting in Thee, we pray to Thee, and praying for Thy bounties, we hope: You are the only
one, the hedgehog demand, and first give the petition, and affirm the gifts, and every good gift and every
gift perfect from above is descended from You, the Father of Saints. Glory to Thee and power with Thy
Only Begotten Son, and All-Holy and Good and Life-giving Thy Spirit, now and ever, and forever. and you
affirm the gifts, and every good gift and every gift is perfect from above come from You, the Father of
Saints. Glory to Thee and power with Thy Only Begotten Son, and All-Holy and Good and Life-giving Thy
Spirit, now and ever, and forever. and you affirm the gifts, and every good gift and every gift is perfect
from above come from You, the Father of Saints. Glory to Thee and power with Thy Only Begotten Son,
and All-Holy and Good and Life-giving Thy Spirit, now and ever, and forever.
Lik: A min.
After the prayer, the Metropolitan speaks a short welcoming speech to His Majesty, at the
end of which, at the bell ringing, the musicians sing:
TWe praise God to you, we will confess the Lord, the whole earth magnifies thee of the great
Father. All angels to You, heaven and all powers, to You with cherubs and seraphs incessant voices cry
out: Holy, Holy, Holy Lord God of Savao, the essence of heaven and the land of Thy glory majesty are
full. To you, the glorious apostolic face, to you a prophetic, laudatory number, to you, to the glorious
martyr's army. Throughout the universe, the Holy Church confesses to You, the Father of
incomprehensible majesty, worshiped by Your true and Only Begotten Son, and the Holy Spirit-
Suppressor. Thou, the King of the glory of Christ, Thou, the everlasting Son of the Father: Thou hast
accepted man for deliverance, thou art not abhorred of the divine womb; You, having overcome the sting
of death, have opened the kingdom of heaven to those who believe; You are at the right hand of God,
sdishi for the glory of the Fathers, Judge of the truth. We ask you: help your servant, Thou hast bought
them off with thy honest blood. Grant with Thy saints the eternal glory of Thy reign. Save Thy people, O
Lord, and bless Thy heritage, I correct and exalt them forever: all the days we will bless Thee and praise
Thy name for ever and ever. Grant, Lord, to this day without sin that we remain. Have mercy on us, Lord,
have mercy on us: wake Your mercy, O Lord, on us, as I trust in You; On Thee, Lord, trust, let us not be
ashamed forever, amen. on us, as we trusted in Thee; to Thee, O Lord, hope, let us not be ashamed for
ever, amen. on us, as we trusted in Thee; to Thee, O Lord, hope, let us not be ashamed for ever, amen.
For this, the Divine Liturgy begins. At the beginning of it, His Imperial Majesty will deign to
remove the crown from Himself, and after the end to lay the pack on Himself.
According to the reading of the Gospel, it is presented to the Imperial Majesties for a meal.
When the beginning of the communion verse begins, from the Imperial Throne to the Royal
Doors, to His Highest Procession for the Holy Anointing and Communion of the Holy Mysteries,
crimson velvet is spread, overlaid with a golden image of the Church, and the Holy Cross is still
After the chanting of the sacrament verse and after communion inside the altar of the
Archiereevs and the Heresy who celebrated the liturgy, the Royal Gates are opened and two
Archieres emerge from the altar with the protodeacons who send them on both sides, in order to
elevate His time to the Imperial Majesty in the Imperial Majesty
B lagochestivѣyshіy, Velikіy Emperor nash, Imperator and Samoderzhets Vserossіyskіy! Your
Imperial Majesty the Anointing and Holy Divine Mysteries of Communion, the time is approaching; For
that sake, may Your Imperial Majesty be pleased to march this Great Cathedral Church to the Royal
Doors!
His Imperial Majesty, having passed His sword to the dignitary, will deign to march with his
wife to the Royal gates, in the presentation of regalia: the Crown, Scepter and Power, which until
the end of the Holy Fathers are held on the pillows of the Holy Anointing and Holy
Communions. On the approach to the Royal Gates, the Sovereign Emperor will deign to stand at
them on the golden brocade, laid for that, and the Empress Empress will deign to stop between
the Throne and the steps before the altar.
The Old Metropolitan, taking a precious vessel, deliberately arranged for this, and wetting
the precious suchet prepared for that in Holy Maro, will anoint the Emperor on the forehead, on
the eyes, on the nostrils, on the lips, on the ears, and on the verb:
P rint the gift of the Holy Spirit!
Another Metropolitan wipes the place of anointing with clean cotton paper. A bell ringing is
made in the Mropomazania, and 101 shots are fired from the cannons.
Accordingly, the Sovereign Emperor will deign to stand on the right side of the opposite
icon of the Savior.
After this, the Empress Empress steps on to the Royal Doors and stands on the same
brocade, and is anointed with the same Metropolitan only on the forehead, while pronouncing the
above words:
P rint the gift of the Holy Spirit!
And the other Metropolitan wipes the place of the anointing with cotton paper.
After the Anointing Her Majesty will deign to stand on the left side, against the icon of the
Mother of God.
Then the Sovereign Emperor introduces the old Metropolitan through the Royal gates inside
the altar, where His Majesty, stopping before the Holy meal on the golden brocade and, having
performed adoration, receives from the same Metropolitan of the Holy Mysteries, the Holy
Communion, the Holy Communion, the Holy Blood the clergy receive communion: especially Tula,
and especially the Blood of Christ.
Then one of the Archbishops brings antidor and warmth to His Imperial Majesty, and the
other - water for the mouth and hands.
Upon the communion of the Holy Mysteries, the Sovereign Emperor will again depart to the
icon of the Savior, and Her Majesty proceeds to the Royal Doors and will receive the Holy
Communion from the Metropolitan in the usual manner; at which one of the Archbishops brings
antidor and warmth, and the other - water to the mind of Her Majesty's mouth and hands.
According to their Majesties, they deign to join the Throne and ascend to the Thrones, at
which the Regalia are presented in the same order as they followed to the Royal Doors.
Here, before the Imperial Majesties, the Confessor of Ikh honors the prayers of thanksgiving
for communion, and when the Liturgy is released from the Metropolitan with the Cross, the
Protodian proclaims "many years" as follows:
B lagodenstvennoe and peaceful zhitіe, zdravіe same spasenіe and in vsem good pospѣshenіe at
enemies as pobѣdu and odolѣnіe, podazhd Lord, Blagovѣrnomu and venerable and loving Christ,
Samoderzhavnѣyshemu great sovereign ours, a God Vѣnchannomu, Exalted and Svyatym Mѵrom
anointed [imyarek ] , To the Emperor and Autocrat of All-Russian, and His Wife, Blagovar and Pious,
Blessed, Exalted and Anointed Sovereign Empress [name] , and save them for many years!
Lik: M nogaya lѣta! [three times three times.]
During this period, the old Metropolitan presents the Holy Cross to the Imperial
Majesties. When, according to the family, the Sovereign Emperor places the Crown on His head,
and accepts the Scepter and the State, all, both spiritual and holy persons, with three
repentances, bring all the most blessed Holy congratulations to the prosperous and perfection of
God.
Upon the completion of the Holy Coronation and Holy Mother of God, Their Imperial Majesty
will deign to march out of the door of that Cathedral Church, along the platforms arranged in the
same order, when all bells and cannon firing are ringing, under the canopy of the Cathedral of the
Great The Archbishop with the clergy on the porch, with the Cross and Holy water, and, having
brought the Cross to the church, precedes Their Majesties into the church with the Cross. Their
Imperial Majesty, upon entering the church, is applied to the Holy Icons and Relics, and then they
will deign to worship the tombs of their Ancestors. The protodeacon proclaims many years:
B lagodenstvennoe and peaceful zhitіe, zdravіe same spasenіe and in vsem good pospѣshenіe at
enemies as pobѣdu and odolѣnіe, podazhd Lord, Blagovѣrnomu and venerable and loving Christ,
Samoderzhavnѣyshemu great sovereign ours, a God Vѣnchannomu, Exalted and Svyatym Mѵrom
anointed [imyarek] , To the Emperor and Autocrat of All-Russian, and His Spouse, Blessed and Pious,
Blessed, Exalted and Anointed Sovereign Empress [name] , and save them for many years!
Lik: M nogaya lѣta! [three times three times.]
Their Imperial Majesty will deign to march in the same order in the Cathedral of the
Annunciation, where the same thing is done as in the Cathedral of the Archangel.
In the continuation of the entire procession, the Sovereign Emperor will deign to be in the
Crown and Porphyry, with the Scepter and the Power in his hands; Applying the same to the Holy
Icons, he gives these Regalia to the persons who carried them.
From the Annunciation Cathedral of the Imperial Majesty they will delight to march to the
Red Porch, and from there to the inner chambers of the Palace.

A Brief Review of The History of The Russian Church From The Revolution To The Present Day

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Brief Review of The History of The Russian Church From The Revolution To The Present Day

Uploaded by

Copyright:

Available Formats

A BRIEF OVERVIEW OF THE

HISTORY OF THE RUSSIAN

Part I. Church in Russia.

Part II. Russian Church Abroad.

In the village of Kolomenskoye , near Moscow, on the day of the abdication of

The beginning of this icon, which miraculously appeared to the Russian people

P onyal narod Russkіy wonderful prophetic znamenіe: pokayannyya prayer kb

In sѣ attempts to make dѣlenіya chlenov Council on razlichnyim partіi and

On August 18 , 1917, the Presidium of the Council was elected . Metropolitan

WITHthe remainder of the Cathedral was next. In addition to the ruling

The main works of the Cathedral were as follows:

2. In the restoration of the patriarchate and the election of the patriarch.

4. Announcement of the new saints Sophronius of Irkutsk and Joseph of

5. Confirmation of the anemament of the Soviet government (28-1-1918),

P eredъ Choice Patriarch podannыmy notes bыly namѣchenы kandydatы:

On October 31 , 1917, three candidates for patriarchs were elected from among

On November 5 , 1917, the election of the Patriarch took place in the Cathedral

" P reosvyaschenny Mitropolit Tihon " - appealed kb newly-elected Patrіarhu

In skorѣ poslѣ Choice Patriarch bыly vozvedenы vъ sanъ mytropolytovъ

H akanunѣ 2nd sessіi Council, unto yanvarѣ (19/1) 1918 communication. The

On January 25 , 1918, Metropolitan Vladimir , the former Honorary President

M itropolit Vladimіr was pervomuchenikom among dlinnago series ubіennyh

In the ladyka Vladimir, Metropolitan of Kiev and Galicia, in the world Vasily

P rotopresbyter Fr. Mikhail Polsky, in his remarkable book "New Martyrs of

The Kiev flock immediately surrounded Vladyka Metropolitan with attention,

In 1917, a revolution took place. In autumn, a separate from Russia "Ukrainian

N For details on opisanіe poslѣduyuschih sobytіy privodim on knigѣ

About the spontaneous self-appointed Ukrainian Church Government, or

In skorѣ poslѣ opisannyh sobytіy mitropolit Vladimіr returned iz Moscow Sh

P rivodim act of unheard of until then in the Orthodox-Christian world of

“ On this December 9 , 1917, at 2 o'clock in the afternoon on behalf of the

On December 12 , 1917, during the reception, Vladyka addressed the last one

In January 1918, a civil war began in Kiev ...

The Hierarch of the Catholic Church Abroad, Metropolitan Anastasiy,

On November 5 , 1917, at the Cathedral of Christ the Savior, by lot drawn by

The Astolovan (enthronement) of the Patriarch took place in the Assumption

From in. Patriarch Tikhon, by the will of God placed in the revolutionary time

P rivodim etot istoricheskіy dokument Poslanіya rds. Tikhon from 19

In the power given to us from God, we forbid you to approach the Mysteries of

And you, brothers, archpastors and pastors, without hesitating a single hour in

On January 28 , 1918, the Council decided:

“ With love, the Holy Council of the All-Russian Orthodox Church welcomes

U of vѣrovanіyu Orthodox Church conciliar postanovlenіe have izvolenіe St.

With am Patriarch, he honestly fulfilled this promise not to engage in purely

On August 25 , 1920 (actually a year earlier), according to the circular of the

D ekretom 27th December 1921 begins kampanіya "on izyatіyu tserkovnyh

In the name of Christ we proceed on our own; God bless ”.

In a special message on February 6/19, 1921, St. Patriarch Tikhon blessed and

About dnako Central Executive Committee on 13/26 February 1921 postanovil

From in. Patriarch Tikhon immediately responded to this with a new

In connection with this campaign of “confiscation of church values”, the name

On March 6 , 1922, Metropolitan Veniamin was summoned to Smolny together

MMetropolitan Veniamin met in "POMGOL" (as it was certified in the

M itropolit Venіamin byl deeply potryasen etim grubym obmanom and

NSThe metrograd clergy were deeply outraged by the provocative performance

At the beginning of May 1922, news spread in Petrograd about a church coup

/with. 31 / P the stop of the Metropolitan, published in Soviet newspapers,

B erez nѣskolko days poslѣ otluchenіya Vvedenskago, poslѣdnіy appeared kb

The spiritual sufferings of Metropolitan Veniamin were a real moral torture. By

/with. 32 / In this process kb was drawn 86 chelovѣk. This process began to be

The following persons were also involved in the work of Metropolitan

About the accusatory act was an extensive introduction / s. 33 / not of a purely

H and doprosѣ, Lord Mitropolit clear, calm, simple and ubѣditelno, Sh